Bhavartha Deepika Or Gyaneshvari Of Gyan Dev Translated From Marathi By Ramchandra Keshav Bhagat Samata Books Madras

BHAVARTHA-DIPIKA

i Aneemnaer

SRI JNANADEVA

Sri Jnanadev or Jnaneshwar, Poet and Yogi,
Jnani and Bhakta, was on this earth for about
twenty years, nearly seven hundred years aso-
His brief life was a divine event. A

The Bhagavad Gita embodies the essence of
the Vedic Religion within a short compass and
in the most popular form. That glorious di-
alogue between Nara and Narayana, Arjuna
and Sri Krishna, is aptly described as Jnana-
maya Pradipa—the Light of Knowledge.

Jnaneshwar Maharaj had, at a very young
age, a vision of that Light and he gave dis-
courses on the Gita which came to be known
as Bhavartha Dipika or Jnaneshwari, bringing
to light the deeper meaning and hidden signi-
ficance of the dialogue between the Blessed
Lord and Arjuna.

This very original Commentary, long con-
fined to Marathi and a few other Indian lan-
guages in translation, was made available for
the first time to the world at large by Sri
Ramchandra Keshav Bhagwat in a complete
English translation, published in two volumes
in 1952 and 1954.

Jnanadev departs from tradition and views
the Gita as a book of two parts, PURVA
KHANDA or the first part consisting of the
first nine chapters and UTTARA KHANDA
or the second part consisting of the last nine
chapters. His commentary on VI. 12 and other

. Verses reveals for the first time the process and
reality of Yoga fully justifying the triple descrip-
tion of the Gita not only as UPANISHAD and
BRAHMA VIDYA but also as YOGA
SASTRA.

The Gita may be said to begin, in a sense,
with Arjuna's aspiration and surrender to Sri
Krishna in a state of perplexity. The Blessed
Lord imparts to Arjuna the Great Word of the
Supreme Secret -UTTAMAM RAHASYAM.
And the Gita concludes with Arjuna's declara-
tion in the greatest self-knowledge Karishye
Vachanam Taya I shall fulfil your Word. May
Jnaneshwari invoke the grace of the Divine and
lead its readers to that Realization. 5

Long out of print and very much in demand,
this spiritual classic is now issued in a new
revised edition incorporating the text of the
Bhagavad Gita in Devanagari along with Prof.
S. K. Belvalkar's English translation.

Rs. 96.00

*

avartha Dipika

Bh

JNANESHWARI

Sri Jnanadev

^

SRI JNANADEVA'S
BHAVARTHA DIPIKA

otherwise known as

JNANESHWARI
SIE

Translated from Marathi
By Ramchandra Keshav Bhagwat

4

e
t.
PI

First Published 1954
Samata Edition: 1979

CONTENTS
PREFACE mt i
FOREWORD BY ProF. R.D. RANADE e lv
INTRODUCTION BY SRI R.K. BHAGWAT Not vi
THE BHAGWAD GITA: HISTORICAL BACKGROUND ees
AND THE CONTEXT Tm xi
LIFE SKETCH OF SRI JNANADEV .... XVill
THE SOCIOLOGICAL BACKGROUND OF JNANESHWARI a
BY ProF. N.K. BHAGWAT saata XXIV 3
Sri R.K. BHAGWAT: A MEMOIR Foe 309,000 3
JNANESHWARI b
Chapter I
Arjuna Vişāda Yoga astafaareart: | j Y M l
Chapter II `
Sankhya Yoga WT: | pam S
Chapter III
Karma Yoga ÅA: | SOO
Chapter IV
Jnana Karma Sannyasa Yoga FaAATAATAT: | i Ry
Chapter V E
Karma Sannyása Yoga daraa: — poco MON :
Chapter VI 2 ^
Atma Samyama Yoga ATAA: | ca 1124 NE

Chapter VII
Jnana Vijfiana Yoga sWafasmW |
ct iad Chapter VII i
: E Aksara Brahma Yoga ag | ee. 1
Chapter IX

Raja Vidya Raja Guhya Yoga Ist

Chapter X
Vibhüti Yoga fanfa:
Chapter XI

Visvariipa Darsana Yoga
Chapter XII

Bhakti Yoga ARPA: |
Chapter XIII

Ksetra Ksetrajna Yoga
Chapter XIV

Gunatraya Vibhaga Yoga
Chapter XV

* CONTENTS

fases imr: |

Sagas: |

SECUTI: |

Purusottama Yoga S8 TWHmT: |

Chapter XVI

Daivasura Sampad Vibhaga Yoga JAIETAN: |...

Chapter XVII

Sraddhatraya Vibhaga Yoga SAAANA: |

Chapter XVIII
Moksa Sánnyasa Yoga
INDEX

TSTHEUTSHEET: |

244
272

330

418
447

486

519

550
675

PREFACE

Sri Jnanadev or Jnaneshwar, Poet and Yogi, Jnani and Bhakta, was
on this earth for about twenty years, nearly seven hundred years ago.
His brief life was a divine event.

The Bhagavad Gita embodies the essence of the Vedic Religion
within a short compass and in the most popular form. That glorious
dialogue between Nara and Narayana, Arjuna and Sri Krishna, is
aptly described as Jnanamaya Pradipa—the Light of Knowledge.

Jnaneshwar Maharaj had, at a very young age, a vision of that Light
and he gave discourses on the Gita, which came to be known as
Bhavartha Dipika or Jnaneshwari, bringing to light the deeper mean-
ing and hidden significance of the dialogue between the Blessed Lord
and Arjuna.

This very original Commentary, long confined to Marathi and a
few other Indian languages in translation, was made available for
the first time to the world at large by Sri Ramchandra Keshav Bhagwat
in a complete English translation, published in two volumes (1952,
1954).

*
* *

Some years ago when I called on Sri S. Duraiswami Aiyer of Sri
Aurobindo Ashram, Pondicherry, I found him reading this book.
He spoke highly of it but added, that being no longer available, it
was worth reprinting. I noted down the name and address of the
translator and wrote to him on my return to Madras. His son, Sri
Bhaskar Ramchandra Bhagwat, replied offering his co-operation,
and added with a touch of sadness that his father had passed away
in 1956. I left it at that until Prof. S. Suryaprakash lent me his copy
of the book when we touched upon the subject in our conversation.
I am now happy to offer a new edition of this English Jnaneshwari
encouraged by the response to the new imprint, SAMATA BOOKS,
and the two publications, THE BHAGAVAD GITA with the Com-
mentary.of Sri Sankaracharya, and DAKSHINAMURTI STORRS
of Sri Sankaracharya.

I am grateful to Sri B. R. Bhagwat for his wholehearted co-opera-
tion and for readily granting the necessary permission for the reprint
and helping me with his personal copies of the book. He also) secured
the illustrations that adorn this great work.

*
* *

il . INANESHWARI

While Sri R. K. Bhagwat's translation was originally in progress,
the "Dnyaneshwari English Rendering Publishing Association" was
formed with Prof. N. K. Bhagwat as Chairman, Sri B. R. Patwardhan,
Sri W. T. Apte, Sri S. A. Apte and Sri J. R. Kinikar as members;
Sri S. R. Gurjar and Sri B. R. Bhagwat as Joint Secretaries; and
Sri G. M. Vaidya and Sri B. B. Mahabal as advisers. Volume I was
published on Gita Jayanti, 27 November 1952, and Volume II on
Gita Jayanti, 6 December 1954.

The Association acknowledged its gratitude to Dr. R.D. Ranade
for his Foreword; to Prof. S. V. Pandit, Prof. V. V. Dixit and Sri
V. D. Kulkarni for their editorial work, to Dr. S. K. Belvalkar for
permission to use his English translation of the Gita and to Sri
V. A. Patwardhan, Shrimant Rajasaheb of Jamkhandi and the
Rajasaheb of Miraj (Senior), and others for their generous help.

Sri R.K. Bhagwat, the translator, explained in his introduction
how he first came to know of Sri Jnaneshwar Maharaj from a booklet
published in Madras. It is perhaps more than a coincidence that
Sri Bhagwat's translation of Jnaneshwari, first published from Pune,
is now being issued in a Second Edition from Madras.

*
LE 2

I thank Prof. K. R. Srinivasa Iyengar for his advice and suggestions
and for his invaluable secholarly help at a critical time. I wish to
place on record my gratitude to the management and staff of All
India Press, Pondicherry, for their fine work. And I thank him, who
wishes to remain unnoticed, who has been an intimate friend and a
brother tat agatat: for all that he has done for me and continues to
do despite my failings. ^

My thanks are due to Sri B. R. Bhagwat, for the photograph of
his father; to Sri Nana Maharaj Sakhare Math, Pune, for the photo-
graph of the image by Sri. D. V. Talim, to Vijaya Art Studio, for the
photograph of the Samadhi at Alandi, and to Prof N.S. Kullur,
Nevase, for the photographs of the pillar and the Jnaneshwar Temple.

The title DNYANESHWARI of the earlier edition was in con-
formity with the Marathi spelling of the word. It has now been
altered to JNANESHWARI conforming to the original Sanskrit
spelling.

An important feature of this edition is the in
verses of the Gita in Devanagari. The earlie
tenth OVI has been omitted. The number gi
end of the last line of the English translation

clusion of the Original
r numbering of every
ven in brackets, at the
of the verses, indicates

PREFACE , ili

the number of the OVI with which the Commentary on the verse or
group of verses, begins.

,

The Gita has been studied traditionally as a book of three parts
each of six chapters. Sri Jnaneshwar Maharaj deals with the Gita
as of two parts, the first, Purvakhanda, consisting of the first nine
chapters, and the second part Uttarakhanda, consisting of the re-
maining nine chapters. This is novel but very meaningful. The reader
may also find the commentary on VI. 12 and the following verses
very much out of the ordinary and the yogic Kriya exemplified for
the first time at such length.

The Gita may be said to begin, in a sense, with Arjuna's aspiration
and surrender to Sri Krishna in a state of perplexity II. 7. The Blessed
Lord imparts to Arjuna the Great Word of the Supreme Secret
Uttamam Rahasyam XVIII.56. And the Gita concludes with Arjuna's
declaration in this greatest self-knowledge: Karishye Vachanam Tava
XVII.73. I shall fulfil your Word. May Jnaneshwari invoke the
grace of the Divine and lead its readers to that Realization.

GITA JAYANTI Velury Sadanand
10 December 1978

FOREWORD

I have great pleasure in writing this foreword to the translation of
the Jnaneshwari by Diwan Bahadur R. K. Bhagwat. The translation
was shown to me about three years ago, and since then it has passed
through revision and re-writing, especially at the hands of my former
student Prof. S. V. Pandit, M.A., Professor of Philosophy, Elphin-
stone College, Bombay, who has just retired. I may state that the
labour spent upon the revision of the book by Prof. Pandit is very
well deserved. The Jnàneshwari is one of the greatest of works, if
not the greatest, in the whole of Marathi literature and especially
spiritual literature. It may also be one of the greatest spiritual books
in the world. It is unfortunate that a full English translation of this
work was not available till now. Is it not a matter of great wonder
that a Retired Deputy Collector like R. K. Bhagwat, who had spent
his life in hard official work for about forty years, should immediately
after his retirement apply himself to such a difficult task as the transla-
tion of the Jnaneshwari? He has told us how his mind was first
attracted towards the Jnàneshwari about forty years ago, and later
how he got an idea of translating it from a small booklet on the life
of Jnaneshwar published in Madras. It is to the great credit of
R. K. Bhagwat that he should have finished the work in such a short
time as four years and eight months. Any one, who has had the
experience of writing such a book, can know that the time is indeed
too short for the completion of such a work. I give, therefore, hearty
compliments to R. K. Bhagwat for finishing the work in such a short
time. Of course, putting such a difficult work as the Jnàneshwari in
a new garb, especially in the garb of a foreign language would be
rewarded in course of time by happy comments and suggestions
which may be offered by eminent critics. In any case the work will
present to the English readers a novel commentary on the Bhagwat-
Gita, which is altogether different from the general run of commen-
taries either in Sanskrit or in any other Indian language. We only
wish that Diwan Bahadur’s efforts in the service of the Jnaneshwari
would be rewarded by his getting an insight into the teaching of the
great Saint, what he stood for, what his Spiritual ideal was, and how
it was to be accomplished. It is not only to the English speaking
people, wherever they may be, that the book might make an appeal

but also to all those who take interest in English expositions in the

N

FOREWORD . V

various parts of India, and these latter may well compare the book
to the great works on spiritual literature in their own language.
Finally, I have to thank Diwan Bahadur R. K. Bhagwat heartily,
not merely for writing the book, but also for arranging that it sees
the light of day. His patience and labour are beyond all praise.

Camp Nimbal R. S. R. D. RANADE
(Dist. Bijapur) (M. A., D. LITT.)
9th November, 1952 (Emeritus Professor of Philosophy, and

some time Vice-Chancellor of the
Allahabad University.)

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INTRODUCTION

It is a matter of supreme gratification to me that the service, I
was inspired to render at the feet of Shri Jnaneshwar Maharaj-the
very God of knowledge,—in the form of an attempt at rendering
into English his unique and invaluable composition, the Bhavartha-
Dipika (the lamp, illuminating the import of the Gita Teachings),
has, by his own grace, reached the stage of completion. All homage
to (the sacred memory of) that Great Preceptor-the greatest of the
Great. Some of my friends, who knew of my attempt and had seen
some of my notes, suggested to me that it would only be in the fitness
of things, were I to place on record, how I got the inspiration to under-
take this work. I, therefore, simply carry out that suggestion in the
following lines, since I see nothing unreasonable in it.

My first acquaintance with the A. B. Cs. of Jnaneshwari

The first time I heard of Jnaneshwari was about the year 1895 a. D.,
when I was a student attending a Secondary School. I had taken
Marathi as my second language and in connection with that subject,
we were coached up in our School in some selections from Jnàneshwari
(Chapter XII, verses 144 onwards, commencing with “One who
never bears any hatred for any living being etc."). contained in ‘Na-
vanit (Le., butter in the form of selections from Marathi poets.)
About ten years later, I happened to be working in a touring District
Office, where I had, as my brother employee, a venerable looking
old gentleman, a great admirer of Jnaneshwari (later on known in
Maharashtra as ‘Govind-suta’). He used to read regularly every
evening, before retiring to rest, some portion of Jnaneshwari. I
sometimes used to be his hearer at such readings. This is how I
first became acquainted with Jnaneshwari and how I began to feel
a regard for it. In future years of my service-life I could hardly get
any leisure to attend to such things: yet, off and on, I used to read
some literature on religious matters.

How I conceived the idea of rendering Jnaneshwari i

Messrs. G.A.Natesan & Co., of Madras
life-sketches of Indian Saints and other
the pages of the life-sketch of Shri Jna
a reference made in it to Jnàneshwari
the author:

nto English

published a series of the
great souls. While going over
neshwar of this series, I found
, with a footnote as under by

INTRODUCTION. Vil

“Jnaneshwart is not, though it deserves to be translated into English,
so translated, etc. etc."

This note caught my imagination and I wondered as to why I
should not try at it, if and when I found leisure. I could not, however,
seriously think about it while in active service. When I was about to
retire, the question arose before me as to how I should utilize my
leisure after retirement, and then I was put in mind of my former
idea of attempting a translation into English of Inaneshwari, and I
began seriously to think about it when I actually retired.

How I started the work

When I actually collected the material and was about to start
with the work, I began to feel how far I was qualified to undertake
it, quite a layman as I was. Frankly speaking, I was not quite a re-
ligiously-inclined person, nor do I belong to any particular school
of religious thought. Besides, I have had not the benefit of any higher
collegiate education, nor had I secured any literary attainments
through any other means. I thus began to feel quite diffident in
regard to my capacity to undertake a work, which involved this
background as also such literary abilities. But there arose in me
an inner urge and I thought that there was positively nothing wrong
in making an attempt in that direction. At the most, I might have
to abandon the attempt, should I, in course of time, find myself
quite unequal to it. Even Shri Jnaneshwar Maharaj—the very God
incarnate of knowledge—expressed a sort of diffidence while starting
the work of composing Jnaneshwari, as will be seen from the following
verses:

"...I have committed one more fault and it is of venturing
to make clear the meaning of Gita... have, of my own accord,
made myself overbold, without weighing in my mind how difficult
it is to carry this work to its successful completion. Could there
stand any comparison between the brilliance of the Sun and that
of the glow-worm! or that I, an ignorant, person should embark
upon the doing of such a thing is like a lapwing attempting to
empty the ocean with its beak. ... How could such an insigni-
ficant, a diminutive, and a very dull being as myself, compare
before such a vast and limitless task, wherein even the Vedas
lost themselves completely, etc. etc." (Jnaneshwari, Chapter I,
Verses 65-78).

I repeated the same thing to myself in regard to the work, I was
venturing to undertake, the only difference being that Shri Jnaneshwar

Vili JNANESHWARI

Maharaj said as above out of sheer modesty, while, in the case of an
insignificant person like myself, it painted me as I was. However
I entered upon the venture and made an actual start in April 1943.

The progress and completion of the work

As I started the work, someone remarked that mine would merely
be a duplication of work, since Jnaneshwari was already rendered
into English by Professor Manu Subedar, B. A., B. sc. (Lond.),
Bar-at-law, the well-known Economist of Bombay. In order to make
myself certain on this point, I secured a copy of “Gita explained
by Jnaneshwar Maharaj", edited by Prof. Subedar and went through
it. I found it to be unquestionably a specimen of brilliant scholarship.
It was not, however, a regular translation, stanza by stanza, of Jnànesh-
wari, the thing chiefly aimed at by me, but appeared a condensation
more or less of the Marathi version by Pandit Moghe of Sion, Bombay.

I did not thus think that mine would be a duplication of work and
so I resumed my work. | started my work with the help of the versified
Marathi version by the late Pandit Govind Ramchandra Moghe of
Sion, Bombay. It took me over two years and a half to complete
the translation work with the help of that version. About that time,
however, I happened to see another Marathi version of Jnàneshwari

by the late Shri. Balkrishna Anant Bhide; and when I began just to -

compare the translation I made with that version, I found great
- divergence between the two. Then I began to compare Shri. Moghe's
version, with that of Shri. Bhide, and found great divergence between
these two. It seemed to me that Shri. Moghe's version, which was
in a versified form, was not Strictly literal, but was, more or less, a
free version, while that of Shri. Bhide was Strictly literal, as far as
this became possible to be done. At this I found myself in a fix. I
had thus to entirely revise the work already done and to have al-
together a fresh copy made of the revised version. Simultaneously
with this revision work, I thought of having the revised portions
typed in order to make available a couple of extra copies. Luckily,
as I was on the look out for some one who could help me in this direc-
tion, I met a young graduate, who had some liking for the subject
matter contained in the Jnàneshwari and he volunteered to do this
typing work as a labour of love during his leisure hours. Thus the
work of revision, as also of typing went on hand in hand and both
these were completed in the month of-December 1947. It thus took

for me four years and eight months from the very start to complete
the translation.

INTRODUCTION ix
THE OUTCOME

I cannot say anything as regards the rendering itself. I am, however,
painfully aware that it is by no means perfect and such as it should be.
It is bound to contain many flaws and drawbacks. It is, in fact,
simply an attempt at rendering and not a perfect rendering. It has
neither any style nor rhythm nor grace in point of language, nor has
it got much value from a literary point of view. It is after all some
“crude material” that might be useful for any one, who might, later
on, at some distant date, think of utilizing it for turning out an au-
thenticated and an authoritative English version of Jnàneshwari.
Personally, I have no desire to proceed further in this matter. But,
in my opinion, some sort of crudeness is bound to be there in any
rendering, if it is to claim as being faithful to the original and to bear
identity with the order, arrangement, and set-up of the original
composition. To take an example, the expression "in that way",
or "similarly" has occurred almost in every alternate verse in this
rendering and that became inevitable to maintain integrity of the
original in its rendering. No further apology, I believe, is needed.
The present attempt at rendering, however, made it imperative on
me to do critical reading of Jnaneshwari to be able to proceed with
the work. I would not otherwise have taken the trouble of doing

„so, and in this, I feel I am amply rewarded for any labour that may

have been involved in this work, since my role in this affair is that
of “one eager to know (fsrsmq )", the third class of doers, as mentioned
in stanza 16 of Chapter VII of Shri Bhagavad-gita.

ACKNOWLEDGEMENTS

I cannot conclude this narration without giving expression to the
sense of my deep gratitude towards Rao Bahadur G. M. Vaidya,
M. B. E., retired Controller of Miitary Accounts. It was his good
fortune to come in contact with the late Shri Keshavrao Maharaj
Deshmukh, B. A., of established reputation as an authority on Jnanesh-
wari in Poona and through his good offices R. B. Vaidya has been
handling Jnaneshwari for some time past. I got R. B. Vaidya's
most valuable guidance during the revision and typing of my rendering
of the Jnaneshwari into English. I also owe a debt of gratitude to
my young friend Mr. S. R. Gurjar, B. A., who, out of great regard
for Jnaneshwari, voluntarily and most cheerfully did the typing
(work) purely as a labour of love.

I have made free use of the following publications:

JNANESHWARI

hi version of Jnaneshwari, by Pandit G. R. Moghe.
. Similar version, by Shri. Balkrishna Anant Bhide, B. A.
. English translation of Bhagawadgita by Dr. S. K. Belwalkar..
A M. A., ph. D.
d I feel sincerely grateful for the valuable and great help I received
m these and other Reference Books.

; 555/2, Shivaji Nagar, : R. K. BHAGWAT.
a Poona 5.
31st December, 1947.

Samadhi of Sri Jnanadev at Alandi

pot in Newase

he s

Ing t

Pillar Commemorat

1 was written

at which Jnaneshwar,

Sri Jnaneshwar Temple at Newase

Sri Ramchndra Keshav Bhagwat

THE BHAGAVAD GITA
HISTORICAL BACKGROUND AND THE CONTEXT

"Good (sometimes) cometh out of evil"—is an old adage. Good

‘in the form of the supreme and most sublime philosophy contained

in the teachings of ““Bhagavad-Gita” came out of the evil in the
form of the most bitter and deadly dispute between the two
branches—'Pandavas' and the ‘Kauravas’ of the Lunar Dynasty,
over sharing the sovereignty of ‘Bharata’. This is elaborated below.
There reigned at Hastinàpur, about fifty miles from modern Delhi,
in very ancient times—about 2000 years before the Christian era—
King Shantanu of the Bharata Dynasty. Once he happened to see
Ganga, a Goddess and a holy river from the heavens, who had taken
birth in human form on the earth, consequent on some curse inflicted
on her. Shantanu and Ganga loved each other and their love eventu-
ally ripened into a marriage. Before they married, it was agreed
between them that Ganga should have the sole claim over the progeny
that might issue as the result of their marriage, and that, should King
Shantanu behave in any way against that agreement, Ganga should
forsake him forth-with. Ganga, after the marriage gave birth to seven
sons, all of whom she consigned to the river. When she was about to
make the eighth son meet the same fate, King Shantanu got overpower-
ed with intense grief, and begged Ganga not to consign that child to the
river, as he could not bear to see the loss of that child. Ganga did not, at
the instance of God Indra, consign that child to the river, but forsook
Shantanu according to the original agreement between them, since
Shantanu's request for the rescue of the child was taken as a breach of
that agreement. This, in fact, took place in accordance with the pre-
destined arrangement by which Ganga's curse was to be mitigated,
and she was to be restored to her original position in the Heavens.
That eighth son was named Devavrata and was brought up by
King Shantanu with the greatest care. The young prince attracted
the minds of the subjects in the kingdom by his excellent qualities.
King Shantanu also loved Devavrata very dearly. In due course
King Shantanu designated the young Prince as the heir-apparent;
and entrusting him with the affairs of the state, he gave himself up
to hunting and sports of that kind. While out hunting one day he
happened to see a poor but gentle and charming Koli damsel (fisher-
woman) named ‘Satyavati’. Deeply grieved and lonely as he had

Xil JNANESHWARI

already felt at his separation from Ganga, Shantanu thought of
taking Satyavati in marriage to mitigate his grief and loneliness,
and he approached the girl’s father with the marriage proposal.
Satyavati’s father showed himself in favour of the proposal, but
stipulated that the son that might be born to Satyavati as the result
of their marriage, should exclusively be the heir-apparent. King
Shantanu could not agree to this condition on account of his strong
affection for Devavrata, nor could his love for Satyavati get in any
way diminished, the result being that his health began to get deteriorat-
ed. Devavrata came to know of this, and he did not like that he
should himself be the cause of the suffering of his father. He, ap-
proached Satyavati's father on his own, and after discussing the
matter with him took the double vow that he would renounce all
his claim to the throne, and he would also remain for ever a bachelor
to preclude the possibility of any trouble ever arising in the future
from his progeny. Satyavati's father thereon agreed to Satyavati's
proposed marriage with Shantanu, which took place in due course.
The Gods in the Heaven expressed their high appreciation of the
sacrifice made by Devavrata, and bestowed on him the title of ‘Bhish-
ma, on account of his dreadful vow. He was known thus thereafter.

King Shantanu had two sons born of Satyavati, Chitrangada and
Vichitravirya. The King died a little later and Bhishma installed the
elder son Chitrangada on the throne. Chitrangada, however, died
soon after in a battle, and Vichitravirya succeeded him. He married
the two daughters of King Kashiraj, Ambika and Ambālikā. Vichi-
travirya, however, soon died without any issue.

Satyavati was greatly distressed at these tragic happenings.
Bhishma, her husband's son from Ganga had already taken a vow
to remain a bachelor permanently, while both her sons died without
leaving any heir to the throne. There were left only the two childless
young widows Ambika and Ambalika. Satyavati therefore laid before
Bhishma alternate proposals viz. (a) that he (Bhishma) should either
himself Occupy the throne and get himself married, or (b) in the
alternative should practice “Niyoga’* on the widows of Vichitravirya
and beget sons in order to prevent Bharata Dynasty from becoming
extinct. Bhishma replied that he would never break his vow once
taken. He, pointed out however that there was a mandate in the
Scriptures that the Kshatriyas should beget sons through learned

E "Niyoga' —A practice prevalent in ancient times, which permitted a childless
widow to have intercourse with the brother or a near kinsman of her deceased husband
to raise up issue to him, the son so born being called Kshetraja (AT)

HISTORY OF THE BHAGAVAD-GITA PREACHING xiii

and austere Brahmins. This put Satyavati in mind of having got a
son named Vyasa from Sage Parashar while in her virgin state at
her father's, and she told this to Bhishma: they both agreed to make
use of Vyasa for the purpose. Satyavati recalled Vyasa to her mind
and he stood before her. Satyavati related to him the purpose for
which he was called, and he promised to act in the way suggested,
provided the two ladies concerned would agree to have him with
his ugly appearance and apparel, and also the foul smell emanating
from his person. Satyavati consulted both her daughters-in-law and
they with great reluctance agreed to the proposal. The elder one
Ambika remained waiting for Vyàsa, and when he actually came
she saw his appearance with overgrown hair, reddish colour of his
matted hair and red eyes etc., and she got frightened and closed
her eyes and did not re-open them so long as Vyàsa was with her.
This resulted in Ambika giving birth to a blind son, who was later
on known as Dhritarashtra. With a view to have a son, good and
complete in all respects, in the royal dynasty Satyavati again called
Vyasa and requested him to repeat his ‘Niyoga’ process on the younger
daughter-in-law Ambalika and he agreed. When Ambalika saw him,
she too got frightened and turned white. Vyasa perceived this and
said that the son that would be born to her in such a state would be
pale and this turned out to be true. This son was later on called
‘Pandu’ (colourless). Satyavati again requested her elder daughter-
in-law to receive Vyasa once more, but she could not gather courage
sufficient to face Vyasa once more, and she instead of going through
the ordeal herself, deputed her maid-servant duly bedecked with
ornaments etc. to receive Vyasa. The maid received Vyasa
with very high regard, not minding his external appearance. Vyasa
told her that she would be blessed with a son who would be highly
talented and religious-minded and would also be a great devotee
of God. The son born to this maid was named ‘Vidura’.

Bhishma brought up the three sons Dhritarashtra, Pandu, and
Vidura with great care and made them well-versed in Vedic studies,
archery, and the use of other arms and weapons. Pandu became
specially expert in archery, blind Dhritarashtra became very strong
bodily, while Vidura made a mark in intellectual feats. Bhishma
installed Pandu on the throne, since it did not seem proper to him to
instal either Dhritarashtra or Vidura, the former being born blind
and the latter being born of a maid servant. All the three sons were
duly married. Dhritarashtra’s wife was named Gandhari; Pandu
married two ladies named Pritha (Kunti) and the other Madri;

XIV JNANESHWARI

while Vidura married the daughter of a king named Devaka. Pandy
acquired vast riches through his valour and dedicated them all,
with the consent of his elder brother Dhritarashtra, to Bhishma
and Satyavati and his two mothers Ambika and Ambialika. He
then went for hunting in the forests on the southern slopes of the
Himalayas. While hunting one day, Pandu missed his aim and hit
with his arrow a sage and his wife both of whom had assumed the
forms of deer and were enjoying each other's company. Before
they died, however, the couple inflicted a curse on Pandu that he too
would meet his death while in the enjoyment of his wife. Pandu
felt extremely miserable at this happening and also at the curse, and
began to observe devout austerity along with his wives in propitiation.
As it was considered improper to die childless, Pandu broached the
subject to his wife Kunti, and suggested that she should beget progeny
by taking resort to *Niyoga. Kunti however observed that while
at her father's home in her virginity, she had secured a boon-a hymn
from sage Dūrvāsa, the recital of which gave her the power of at-
tracting towards herself any God of her choice for begetting progeny.
She added that she would avail herself of that power (instead of
taking resort to *Niyoga"). This she did and she had three sons
Dharma from Yamadharma, Bhima from Vayu and Arjuna from
Indra respectively. The younger wife Madri followed the same course
with the help of Kunti, the consent of Pandu, and she had two sons
named Nakula and Sahadeva from the two Ashvinis. Thus Pandu
secured in all five sons, who became known as Pandavas, while Dhrita-
rashtra and his wife Gandhari got a progeny of 100 sons and one
daughter, the sons being known as Kauravas.

No one can fight against fate and this proved too true in the case
of Pandu. Even while in the full recollection of the dagger in the
form of the curse hanging over his head, he, on one occasion, became
extremely passion-stricken and in spite of strong protestation on the
part of Madri, began having sexual intercourse with her, with the
result that he suddenly collapsed and met his death. Madri entrusted
her two sons to the fond care of Kunti, and as a true Satee immolated
hereself on the pyre of her husband Pandu. Kunti was then taken
with the five sons to Hastinapura by the sages where Bhishma brought
D nS along with the Kauravas. Bhishma got both the Kauravas
a E e Pandavs well-educated all-round. They were given special

ing in archery under Dronacharya. Dronacharya noticing the
special aptitude of Bhima and Arjuna, Specially initiated them in
the mysteries and secrets of the art of archery. The superiority in the

HISTORY OF THE BHAGAVAD-GITA PREACHING XV

art of archery on the part of Bhima and Arjuna sowed the first seed
of jealousy in the minds of the Kauravas against the Pandavas. The
latter being virtuous became favourite with the elders and this led
to increased bitterness of feelings against them on the part of Kauravas.
The Kauravas entertained the fear that they would have to part
with the entire kingdom, or at least half of it, in favour of the Pandavas,
should they happen to make such a claim. Shakuni, the wily maternal-
uncle of the Kauravas, fostered this fear in their minds, and he advised
them to plan the total destruction of Pandavas. Attempts were
accordingly made to bring about this result in various ways, such as
by poisoning Bhima, setting fire to Pandavas’ dwelling, and also by
drowning Bhima; but they all proved abortive. The Pandavas, on
the other hand, acquired unlimited riches and this made the Kauravas
feel greater jealously for the Pandavas. The Kauravas, as the last
resort stooped to a device, common in those times, of tempting
Dharmaraja—the eldest of the Pandavas—to a game of (loaded)
dice, with the wicked motive of robbing him, through gambling, of
all he possessed. Dharma fell an easy victim to the temptation,
and the game started. Dharma getting intoxicated as the game
advanced, went on laying stakes after stakes and losing heavily each
time. Ultimately he lost everything leaving nothing that he could
call his own and stake. The Kauravas most cunningly hinted that
there was still left Draupadi—the common wife of the Pandavas
who could be put as a stake. As ill luck would have it, in the heat
of the moment, Dharma took up that hint and staked Draupadi,
as practically the last stake. That stake too Dharma lost, and
Draupadi became the property of the successful Kauravas. Taking
advantage of that position, the Kauravas by way of wreaking bitter
vengeance on Pandavas, went to the length of forcibly dragging
Draupadi against her will to the court-hall, and insulting her there
in the open court. Ultimately, the Kauravas stipulated that the
Pandavas by way of expiation (of the sin) of losing all the stakes,
should go into exile for a period of twelve years, and should further
remain incognito for a period of one year. The Pandavas accordingly
went into exile accompanied by Draupadi.

Ater suffering all sorts of possible hardships and with the termi-
nation of the period of thirteen years made up of exile and living
incognito, the Pandavas returned to Hastinapura, and, they claimed

their half-share in the kingdom. The Kauravas who were from the.

beginning against recognizing any such claim, refused point-blank
to give any share of the kingdom to the Pandavas. The eldest brother

DOMENE P.

xvi JNANESHWARI

Dharmaraja suggested a compromise with a view to preventing a
quarrel, that the Pandavas should be given at least five towns and
villages and they would rest content with that. Bhishma, Drona and
Vidura had all tried their utmost to induce the Kauravas and their
maternal uncle Shakuni (the arch instigator) to agree to the compro-
mise but to no purpose. Even the blind Dhritarashtra wished in his
heart of hearts, that justice should be done to the Pandavas, but
he was helpless since his eldest son Duryodhana and his brothers
refused to hear any such proposal. Even Lord Krishna (the eighth
incarnation of God Vishnu in that era) went to mediate, but he too
was not successful. All efforts at a compromise, having proved
unavailing, Dharmaraja, the eldest of the Pandavas at last gave his
consent to have resort to warfare on which the other Pandavas were
so very keen and insistent. The Kauravas were prepared to face the
ordeal of a war, and so both the parties prepared themselves. The
Kauravas collected an army of eleven Akshouhinis, while the Panda-
vas collected an army of seven Akshouhinis—in all an army amounting
to eighteen Akshouhinis* was collected on both sides.

Both the armies stood face to face on the battle field of Kurukshetra
(near modern Delhi). Just as the fighting was about to begin, King
Dhritarashtra expressed his longing to know the progress of the
war as it took place. Being himself blind he could not view personally
what actually took place on the battle-field. Sage Vyasa, therefore,
deputed Samjaya—an expert, originally engaged for horse-testing,
duly endowed with a divine vision, which enabled him to view clearly
from any spot of safety he might select to watch from, to remain
with Dhritarashtra, and narrate to him the progress of war as he
could actually see it taking place.

During the war, Lord Krishna became the charioteer of Arjuna.
Arjuna wished to see for himself, before the fighting actully com-
menced, who had collected on the battle-field on both the sides to
take part in the fighting. He, therefore, asked Lord Krishna to take
the chariot to a position midway between the two armies, which
Lord Krishna did. As he saw all around, Arjuna perceived his grand-
fathers, uncles, brethren, friends, nephews, sons, preceptors and
kinsmen-in fact all his kith and kin collected there to take part in
the warfare, and a feeling of a dolour at what he saw, came over
his mind. It was rather Strange that Arjuna who had already known

* One Akshouhini ( aate )

: means an army of 218700. made up of ele-
phants, chariots, horses and infantry.

HISTORY OF THE BHAGAVAD-GITA PREACHING xvii

from the beginning who were getting together to take part in the
warfare, and who was himself so eager for the destruction of the
Kauravas whom he hated so much for all the injustice they had done
to the Pandavas, should, at the very eleventh hour, feel nervous.
Not only that, he began even to argue with Lord Krishna on the
utter impropriety of conducting a warfare against his own kith and
kin, and further to tender his own advice to him. Seeing this attitude
on the part of Arjuna, Lord Krishna got puzzled and began to depre-
cate him for what he called his turbid mood. Arjuna had implicit
faith in Lord Krishna and he surrendered himself completely to
him and begged him to tell him for certain what was better for him
(whether to fight or not to fight) in the circumstances in which he
was placed, as he had become incapable of judging for himself on
account of his dolorous state. Hearing Arjuna’s appeal Lord Krishna
preached the right course for him to follow.

The advice then given by Lord Krishna to Arjuna, is contained
in that portion of the great Epic Mahabharata composed by sage
Vyasa which is called Bhagavadgita comprising 18 chapters with
700 stanzas. That discourse is in the form of a dialogue between
Lord Krishna and Arjuna, at the conclusion of which Lord Krishna
enquired of Arjuna if his ignorance-grounded misconception has
been dispelled. To this query Arjuna gave the following answer:

“Dispelled is mine dilusion; regained by me
“through THY favour is the memory (consciousness
“of my real nature) Oh Achyut! I stand here firm
“and freed of doubt, and will do Thy bidding".

Shri Jnanadev Maharaj composed in Marathi in a versified form
an illuminating commentary on ‘Bhagavadgita’ which was originally
in Sanskrit, and gave it the name “Bhavartha-dipika,’ the lamp illu-
mining the import of the Teachings of the Gita, otherwise known
as ‘Jnaneshwari.’

4

SRI JNANADEV
A SHORT LIFE SKETCH

There lived in the village of Apegaon, near Paithan, on the bank
of the river Godavari, one Govindpant Kulkarni. He had a son by
name Vithalpant, the father of Sri Jnanadev. Vithalpant developed
in his early age a tendency towards the study of the Vedas and other
Scriptures, and became a great devotee of God. He felt no interest
in the day-to-day worldly affairs, while his mind got attracted to-
wards the visiting of places of holy waters and other sacred places,
association with devotees, and the rendering of service to God. He
left his parental home in his teens and in the course of his visits to
holy places he came to Alandi near Poona. During his visit to Alandi,
Vithalpant attracted the attention of one Sidhopant of Alandi, who
had a marriageable daughter. Sidhopant opened the subject to
Vithalpant, offering him his daughter in marriage. The latter did
not however readily assent to the proposal, but later on agreed to it,
having had a dream-vision, giving him a mandate to accept the girl
in marriage. Vithalpant took this as a divine mandate and soon
married Sidhopant's daughter and started his family life.

Although leading the family life, Vithalpant felt no charm for
it and began to feel a sort of repentance for getting thus entangled.
His wife Rukminibai, who was a most devoted wife, found it rather
difficult to keep her husband attached to her. Vithalpant was always
engaged in God-worship, feeling quite apathetic over family affairs;
visiting holy places became a sort of hobby with him. After staying
at Alandi for some days he once accompanied Sidhopant's family

members on pilgrimage to Pandharpur, where he felt his stay to
be full of bliss. From there he went to his

with his wife. It was, however, not given t
happy association of their son and daugh
Since they soon left this world,

parents at Apegaon along
© his parents to enjoy the
ter-in-law for a long time,
i making Vithalpant the head of the
family. His ascetic tendency, however, went on increasing day by
day, and it became a question of grave anxiety to his wife,-how to
run the day to day family affairs. Sidhopant learnt at Ālandi this
state of things, and he went to Apegaon and brought his daughter
and son-in-law to Alandi. This change of station however did not

n Vithalpant’s ascetic tendencies, which

went on ever increasing. The absence of Progeny further strengthened

OE a a

A SHORT LIFE SKETCH OF SRI JNANADEV xix

these tendencies; and on the plea of going out to the river for a bath,
Vithalpant one day left the house and went straight to Benares, where
keeping his antecendents quite secret, he accepted the discipleship
of one Swami Ramananda and became himself a Sanyasin (an ascetic).

The desertion by her husband made-Rukminibai very miserable,
and she felt greatly mortified even to appear openly in society. The
uncertain state of the whereabouts of her husband, as also her own
future, made her life very burdensome. At last she took to an austere
life, passing her days ever thinking of her absent husband, rendering
service to God Sidheshwar, and perambulating the Ashwattha tree,
taking meals once in 24 hours. As Rukminibai was passing her days
in this way, Ramananda, the Preceptor of Vithalpant, who was on
pilgrimage to Rameshwar, quite accidentally came to Alandi and
put up in a Maruti temple. As Rukminibai in her daily rounds of
visits to temples went to the Maruti temple one evening, she saw an
ascetic sitting there, and in normal course she bowed down at his
feet. The Swami seeing a ‘Savashna’ (7aT-a lady with a red turmeric
mark on her forehead in token of her having a living husband) bowing
to him, gave her a benediction quite in normal course using the words
“Be ye the mother of a son". The utter improbability of the Swami's
benediction coming to pass, on account of the ignorance of the where-
abouts of her husband, first made Rukminibai to smile rather amusing-
ly; and then she soon became grief-stricken, and her eyes got flooded
with tears. The Swami observed this state of Rukminibai's feelings,
and made pointed inquiries in the matter. When he learned the
particulars about her husband from Rukminibai, it occurred to him,
and he soon felt certain within himself that his newly-initiated disciple
‘Chaitanyashram’ was none else but the runaway husband of Ruk-
minibai. Since however the disciple was not with him in his pilgri-
mage, Ramananda returned direct to Benares and severely reprimand-
ed his new disciple. The latter confessed his guilt, finding himself
completely exposed. One deserting his issueless wife, without her
consent, and taking to renunciation, as also the one admitting him
into such a fold, were both equally guilty and with the object of
absolving both from such a sin, Ramanand ordered Vithal Chaitanya
to return to Alandi and re-enter family life. The latter, who had got
all dejected, obeyed this mandate, and re-converted himself into a
family man. The separation of the couple thus terminated and both
lived together. But there began to be heard the rumblings of the
approaching social storm. It was an unheard of thing that an ascetic
should revert to family life; and as the present instance of it was likely

yl

XX JNANESHWARI

to bring an odium on both the classes, the Brahmins of Alandi put
a strong social boycott on Vithalpant and'his wife. He felt very ill at
heart at this treatment; but he had to put up with it being utterly
helpless in the matter. In such a boycotted state Vithalpant passed
his life in reading, in spritual meditation, and in the worship of God
and maintained his composure. Rukminibai remained pleased (in
the satisfaction of) being restored to the association of her husband
and being thus able to render him service. There was no issue for
about twelve years. Later, as a result of living together on the part
of the couple, there commenced the natural process of procreation,
and the birth of children became a source of added worry to both.
The couple got in all four issues, three sons and one daughter, at
intervals of about a couple of years. The eldest son, Nivrittinath,
was born in Sake 1195, the next, Jnànadev in Shake 1197, the third,
named Sopan in Shake 1199, while the fourth and the last, a daughter
named Muktabai was born in Sake 1201. (A. D. 1273, 1275, 1277,
1279 respectively). Vithalpant mentally felt worried in regard to
the future of these children, all of whom were specimens of the brightest
intellect. Being a man of means, Vithalpant however found no diffi-
culty in educating his children in the best way then possible.

When, however, the eldest Nivrittinath reached the age of seven
years, the age of thread ceremony for a boy — initiation as a Brahmin
without which the status of a Brahmin could not be secured,—Vithal-
pant became very nervous, feeling quite helpless and begged of the
Alandi Brahmins to restore him to his Original status of life as a
Brahmin, — making him eligible to sit in the same row at meals
along with other Brahmins. But none paid any heed to his request.

In such a dispirited state, Vithalpant went to Triambakeshwar
with his family for performing certain religious ceremonies and
works in propitiation of God TSM). Once, during their stay there,
as all the family members got out for the purpose of circumambulation
of the deity, they sighted a tiger taking leaps towards them. They all
got terribly frightened at this danger to their lives, and in self-protec-
tion, they all ran about in whatever direction they could, and thus
got scattered and separated from one another. In such a confused
state Nivrittināth lost his way and rushed into a cave in the Anjani
Cn Si That cave happened to be inhabited by the revered
preceptor Gahininath of the traditional Nath Sect. Gahininath’s
mind got attracted towards Nivrittinath as soon as he saw him, and
mae ius ae He dnitiated Nivrittinath into the mysteries

. prescribed to him the group of words

A SHORT LIFE SKETCH OF SRI JNANADEV xxi

‘Ram Krishna Hari’ as a hymn, to be chanted constantly, and issued
to him a mandate to go and spread out, all over the world, the worship
of Lord Krishna. Thus Nivrittinath got initiated by his preceptor
at the tender age of 7 and he became fully equipped to undertake the
mission of world-salvation.

As all the four children grew in age they acquired spiritual as
also other general knowledge, and became the very authorities in all
branches of learning. But being the children of a Sanyasin they were
denied the privileges of Brahmins, not having been allowed to go
through the thread ceremony; and this fact made Vithalpant very
miserable. He first went to Apegaon (near Paithan), his native place,
with all his family, and from there he went to Paithan to stay with his
maternal uncle who lived there. He told his uncle that he had gone
there to secure a letter of purification (srfzw4) from the Brahmins
of Paithan. The latter however told Vithalpant plainly that self-
immolation was the only penance for the expiation of his sins. At
the persuasion of Vithalpant's maternal uncle, however, a conference
of the Paithan Brahmins was called wherein the whole question of
Vithalpant's purification was discussed. In that conference Shri
Jnanadev (as described in Chapter XXIV entitled “Jnanalilamrita’
of an old and rare work called ‘Sahyadri Khanda), exhibited the glory
of his miraculous divine powers by getting hold of a passing he-
buffalo and making him actually recite some stanzas from the sacred
Vedas. This miracle struck awe in the minds of the Paithan Brahmins
and convinced them that the Sanyasin's children were no ordinary
human beings, but had something superhuman in them. They changed
their original obstinate attitude and issued a letter of purification
with an open mind to Vithalpant. Having succeeded in his mission
to Paithan, Vithalpant started on his return journey. When he met
his old preceptor Ramananda, who said, he came there from Alandi
where he had first gone. Ramananda came to know of what had
happened at Paithan, and of the securing by Vithalpant of a letter of
purification. At his advice Vithalpant left his children to take care of
themselves, and went with his wife Rukminibai to Prayag (present
Allahabad) where they both put an end to their lives by plunging
(drowning) themselves in the sacred Ganges. This "Shuddhipatra"
(letter of purification) was secured in the year Shake 1209 (1287 A.D.)
After the departure of their parents, Nivritti, his brothers and sister
shifted to Newasa, town in the Ahmednagar district, situated on both
the banks of the river Pravara. Jnanadev composed his *Bhavartha-
dipika’, Jnaneshwari, in the temple of Mhalsa (Mahalaya) on the

xxil JNANESHWARI

Southern bank of the river. The work was completed in the year Saka
1212 (1290 A.D.). It seems obvious from the references in his work that
Jnandev had got initiated in the mysteries of the Yoga study through
his brother and preceptor Nivrittinath, before composing the work
and that he had become an expert in it. He could, however, perceive
that both the paths of Yoga and Knowledge were beyond the capacity
of ordinary human beings, with average capacity, and he opened out
the comparatively easier path of Devotion as leading to Deliverance.
The path of devotion preached by Jnàndev was of devotion-cum-
knowledge. Although Jnandev was mainly a follower of the Path
of Yoga, he was also a follower of the Path of Devotion and also a
‘Vaishnava’, a follower of the four-fold caste system. With all this,
it seems strange that absolutely no reference was made to God Vithoba
of Pandharpur in the whole of Bhavarthadipika, although there is
an indirect reference to that God (vide verses 214-218 of Chapter xu
of the work) in that, Lord Krishna says that he holds on his head God
Shankar, his great devotee. This obviously refers to the fact of (the
idol of) Shri God Vithoba of Pandharpur having on his head the
Pindi (lingam of Shiva)—a form to be seen nowhere else. The
omission of the mention of God Vithoba of Pandharpur in Jnanesh-
wari is explained by some, suggesting that Jnàndev had not, before
he composed Jnàneshwari, personally visited Pandharpur, and had
not viewed the glory of the God there. It seems that side by side with
the composing of Jnaneshwari, Jnandev used to preach to Nivrittinath
and other saints the portions already composed. It is suggested that
Saint Namdev formed one of the audience at such preachings. These
meetings afforded opportunities both to Jnandev as also to Namdev
of coming in closer contact with, and appreciating the merits of each
other. Subsequently both of them became quite intimate associates.
The composition of Jnaneshwari was completed in Sake 1212 viz.
when Jnandev was only 15 years of age. It seems that through his
association with Namdev, Jnandev got admitted into the Varkari
sect of devotees, ihe leadership of which also Soon devolved on him.
Jnandev later on composed other versified works, known as ‘Amri-
tanubhava', “Changdev Pasashti,” as also other poems consisting
ee ee other "Abhangas and Padas’ for the benefit of the
BEND arg M d undertook a long pilgrimage to

course of his Sido MESES SEL an $ DM i s

distant provinces like the Punjab Dus fd E Bs KER

Jnāndev and his friends returned fr Er 5 DEA us

om this pilgrimage to Alandi

pote ae ee T 7

A SHORT LIFE SKETCH OF SRI JNANADEV xxiii

and on the dark thirteenth day of the month of Kārtika of Saka
1218, he (at Alandi), entered into his last spiritual meditation pre-
paratory to getting buried alive (Samādhi) in the presence of his
brothers, sister and other saints amidst scenes of bitter grief on the
part of the less perfected ones. The remaining two brothers and the
sister left this mortal world soon after viz. within about a year and
half of Jnāneshwara’s Samadhi (getting burried alive while in medita-
tion).

Some half a dozen miracles are attributed to Jnāndev during
his life time, such as i) making a he-buffalo recite some stanzas from
the Vedas, ii) bringing to life again Satchitānandbābā, who later on
copied out the Jnāneshwarī, iii) making an old mud wall move on
for going to meet Chāngdev, iv) bringing in physically, the deceased
forefathers of a Brahmin to attend the death anniversary dinner,
etc. etc. These are not mentioned in detail here since this is merely
a brief sketch of the life of Shree Jnāndev.

r

(A:
ga

THE SOCIOLOGICAL BACKGROUND OF
THE BHAVARTHA DIPIKA

Prof. N.K. BHAGWAT, M.A.

The publishers of the English Rendering of the Jnaneshwari have,
with the publication of the Vol. II, completed their work and have
had the satisfaction of carrying to fulfilment the cherished and some-
what ambitious plan of presenting the reading-public with a literal
and readable rendering into English of the Marathi Bhavartha Dipika,
(the magnum opus) compiled by the celebrated Saint Jnàneshwar
of Alandi (Poona District). Other relevant matters, like a short
lifesketch of the Poet-philosopher, have also been given with these
two volumes. It was, however, thought necessary to add a small
note on the conditions, prevailing in the days of Jnàneshwar and
thereabout, and which are directly or indirectly referred to by the
Poet-philosopher in the course of his composition. In fact, it is in
conformity with the modern conception of scholarship that such an
attempt, however humble and perfunctory it may be, should be made
to complete the work and offer food for thought to the modern scholars
of history and sociology. The science of sociology has been recognised
as a patent means of understanding the political, economical, social,
moral, intellectual and in fact every other aspect of the life and con-
ditions of a people of a particular locality, place or country. When a
writer of outstanding merit and flashing genius of the type of Jnanesh-
war composes a literary work of art, he is not satisfied by merely
playing the role of a commentator or a pundit, but consciously or
unconsciously reflects the life of the people among whom he resides
and hence the appreciation of work like the Jnaneshwari will be in-
complete and unscientific unless and until this is brought prominently
to the notice of the enlightened readers of the Bhavartha Dipika. This
effort is by no means comprehensive or complete, but is intended to
excite and encourage the reader to pursue this subject further, according

to his capacity, intelligence and level of understanding.
Mabaraivanconcenes ett UT, im ao far as the
> taere is not the shadow of doubt that there

ES. es WE oe

THE SOCIOLOGICAL BACKGROUND XXV

constituting the modern Nasik and Khandesh Districts. That portion
was known as the Seunadesha (4% 37). Bhillam Yadava, one of
the most brave and powerful descendants of the family attacked
Someshwar, the Chalukya king and extended his sphere of supremacy
over the whole of Maharashtra, to the north of the Krishna River
and transferred his capital from Sinnar to Deogiri. Then followed
a series of brilliant rulers in that illustrious family and by the time
Jnaneshwar existed Ramadevaraya became the ruler of the glorious
kingdom of Maharashtra. It was many years after Jnàneshwar that
one of the commanders of Allauddin Khilji, Sardar Malik Kafoor,
entered the Deccan. So, according to the political ideas, found in
the literature of polity (Arthashastra), the king was regarded as part
of the Divinity, who ruled over his subjects righteously and agreeably
to the duties and responsibilities entailed upon him as the governor
of men. Under him the society was organised in the four-fold caste
system and everybody was expected to behave in conformity with the
duties of the caste, in which he was born. We may, therefore, remark
that in those days, the ideas of democracy and representative institu-
tions were conspicuous by their absence. In fact, it was a kind of
benevolent absolute monarchy. The king was generally a benevolent
ruler and was endowed with all the paraphernalia, regarded with the
highest esteem and loved by the subjects, who obeyed him and served
his cause with devotion. The king had a council of advisers, whose
advice he was under no obligation to accept. The proper administra-
tion of the country and the system of defence, both internal and
external, were strictly according to the rules, detailed-in the Arthashas-
tra. The army was divided into the four-fold arrangement-cavalry
infantry, elephants and chariots. Warriors followed a code of honour
and their rules and conventions. The class was characterised by
bravery and dash and these were suitably rewarded by the King.
There are references made to the standard-bearers, trumpets, drums,
conch-flags (1-132), daggers (IV-223), wielders of weapons such as
bow and arrow (X-254) and spears (XVIII-464) and other weapons
or arms, horsemen or cavaliers fully clad in steel armour from top
to toe (XVIII-1047), carrying on invasions and plundering (XVIII-
464). Wars on the field of battle between two well-equipped and
well-posted camps or individual hand to hand fights are also mentioned
by Jnàneshwar. As for internal defence of the Kingdom, night vigil,
searches of houses (X1-586) and imprisonment in jails (XVIII-392)
were common. The passing references to Mlencchas and Kaikadis
clearly indicate that the Poet-philosopher had heard about them or

xxvi JNANESHWARI

may have seen them during his long tour through Bharat during his
life-time. Nowadays there is a tendency to attribute to Jnàneshwar
the fact, that he had a presentiment of the approaching attacks of the
Muslims in the Deccan and the teachings of the Bhavartha Dipika,
were set forth to prepare and train the people of Maharashtra to
stand equal or rise superior to the emergency that ultimately did
arise. Leaving aside, however, this problematical view, one can
generally assert, that the political ideals were found in conformity
with the political peace and unified control of one ruler governing
his nation. The political conditions were steady without any ideas
of a foreign attack and a well-devised system of government made the
people happy and contented and no wonder this peace and general
prosperity, enabled the scholar and learned man to carry on his
pursuit of knowledge and produce literature of merit and abiding
interest.

Economic Conditions : The Social Economy of Maharashtra
seems to have been pivoted on agriculture and indigenous trade and
industries. The relation of the farmer to the farm was extremely
intimate and it was known that without concentrated and close efforts
farming land, gardening could never be fruitful (XVIII-94-06). It
is said that the gardener waters a tree and ceaselessly labours at its
base for a reward from the tree bearing fruit (XVIII-844). Acquaintan-
ce with all the processes and implements of farming are observable
everywhere in Jnàneshwari. Technical terms like hoe (XV1-329),
grain-pits (XVII-285), processes of winnowing (1I-130) sugarcane
crushing and its various products like Jaggery, sugar, molasses (X-32)
paddy and its crop and the requirements of good crop of paddy are
mentioned (XVIII-368). The Poet-philosopher has a very good advice
to give to this class. Farmer when involved in debts is unable to come
out of it and his farming is permanently ruined and therefore he
should not be involved in debts. In a beautiful simile Jnaneshwar
has used all technical terms like Mudha (seed stock), Vadapa (rains),
Kharape (pieces of clodless soil), Vaphasa (warmth required for
sowing), Chade (through which seed is thrown into soil) and applied
them to spiritual matters. (VI-489 to 492). Further the farmer is
required to work in the open field and meets with mirage, Indra's
merda aano eae mets, On the whole, de

1 serve his fruits by patient and con-
stant attention and thus be a successful man. In the XIIIth adhyaya
all technical words under the term Kshetra are mentioned. Agri-
culture, on the whole, seems to have been flourishing and the right

a se Ft

THE SOCIOLOGICAL BACKGROUND ; XXVII

steps taken at the right time, give an assurance of good results. Next
to agriculture, references to trade and crafts may fitly be introduced.
In the bazar and market various sorts of clothes — cotton, wool, silk,
embroidery and clothing with designs upon it are met with. Business-
men gifted with the skill of salesmanship are able to strike their bargain
and enter into a deal. Weaver, goldsmith (XIII-1037; XVII-209),
washerman (XIII-466), potter (IX-74), cowherd and cattle, bullock-
carts and their drivers (XIV-241), carpenters, showing dolls with
mechanism (IX-30), dancers and actors (XVI-361; (IV-48) are men-
tioned. The money-lender and all the terms connected with the art
of lending like capital, usury etc. are also found (VII-178-179). With-
out the money-lender petty traders cannot carry on their avocations.
Successful pursuit of various arts made life flourshing and references
to towns, hamlets and cities are due to this condition of life. City
with streets and central chowks, mansions of rich people, storied-
building, dancers, surgeons, harlots, parks, fruit-gardens clearly
vouchsafe a prosperous life and flourishing conditions of Industry
and Commerce. Side by side the mansions of the rich (V-114) there
is the poor man’s cottage (XIV-219). The prosperity is witnessed
by the two principal communities of the town-the goldsmith and
jewellers. Go to their shops and find excellent gold of the best touch
(VI-34; VIII-38). Fluctuations in the rates were noticeable. Referen-
ces to gold mines (XVIII-514), mints and minting of coins (VII-22-26),
ornaments for ladies and children (I-5), leather «currency (IX-454)
indicate the high state of civilisation and culture.

The conditions enumerated above clearly show that Maharashtra
during the days of the Yadavas was prosperous and peaceful life
of the people encouraged literary and other creative activities. The
economic conditions of the people caused no anxiety and gave a
fruitful field for demoralisation by the introduction of social vices.
Superstition, religious traffic-making and growth of diseases and the
consequent necessity of physicians and their professional pursuits
are mentioned. The inequality between the rich and the poor is
perceptible, although the average standard of life is not lower and
means of subsistance are not wanting. Unless the economic con-
ditions were stable and steady, literary activities could not even
be conceived of.

Literary and Cultural activities: The Poet-philosopher has in his
monumental work, proved that in his times there was a great literary
and cultural activity in Maharashtra. History also bears witness
to this. The Yadavas were the champions of arts and learning. They

XXVIII JNANESHWARI

performed sacrifices and encouraged learning. Many works, bear-
ing on astronomy, astrology, music, Vedanta, Dharma, Grammar
and medical science, were composed in Sanskrit. The celebrated
astrologer of Singhana, named Anantadeva, had a son, named Mahesh-
war, who wrote three works on astronomy like ‘‘Shekhara” and others.
Bhaskaracharya wrote his "Siddhanta Shiromani" “Karana Kuthu-
hal” and “Leelavati.” At Patana in Khandesh, Changadeva (Bhas-
karacharya’s grandson) had established a school of astronomy but
of all these the celebrated chief minister of Ramadevaray, Hemadri
and his friend Bopadeva composed literary works and specially
stimulated knowledge. Hemadri’s *Prashastis" and the introduction
of the Modi script are even now acclaimed as the best indication of the
propagation of learning. His style of architecture is a wonder even
to the modern architect. To these names must be added those of the
Mahanubhava poets like Narendra and Bhaskarbhatta. Bhaskarbhat-
ta’s poem on the XIth Skandha of Shrimad Bhagvata, shows the
popularity of the Krishna cult in those times. But this all-embracing
literary spur and the consequent glory of this period could not be
shared equally by all. The political power and fame was shared by the
Kshatriyas and the Brahmins, who served the former, may have been
the participants of this prosperity. The Vaishyàs may have ruled in the
domain of commerce and industry and may have produced commercial
magnates; but there was no social equality, and inequalities in the
distribution of wealth produced the social grades of high and low.
Thus literature and cultural progress did not meet the needs of a
well-ordered and well-to-do society. We now turn, to the religious
tendencies of those times, those sidelights are observable in the
Jnaneshwari and contemporary works as well.

Religious, Superstitious and Social deterioration:

The society
was governed by Varnashram Dharma. The learned

men of the

ow

THE SOCIOLOGICAL BACKGROUND XXIX

paved the way for Superstition, hypocrisy and sectarianism. Linga-
yats, Jains and Mahanubhavas tried to satisfy the human aspirations
and needs of the lower classes and they did attract the masses; supersti-
tious practices are mentioned in the Jnaneshwari. The exorcist, the
spell-chanter; the devotee of Khandoba, Bhagats, Garudi (Snakechar-
mers) (XVIII-607), Kolhati (acrobats) XVIII-606), Naked mendicants
(XIII-21) — these are typical vendors of superstitions. They plied
their trade playing upon the credulity of the masses. The sacred mark
(Tilà), long cap (Topi) and Rosary (Mala) — these were the symbols
to conjure with the ignorant and the superstitious. Witchcraft seems
to be a common rule. Sannyasis, preachers, and worshippers tricked
the poor and the illiterate. The cult of Black Magic is mentioned
(XVI-398). This religious travesty and supersitious domination put
into bolder relief the social degeneration, degradation and moral
decadence. The drunkard and the evils of drink are shown (XIII-533).
Concubines are mentioned and described (XIII-746 and IX-329).
Side by side with these two classes there was a third class of people,
who kept company with pilgrims, travellers and merchants as com-
panions and when they entered a jungle or a forest pounced upon
them, looted them and killed them (XIII-337). Popular conventions
and belief also point to the state of religious dormancy and easiness of
belief.

Family as the unit of the Society: The conditions prevailing in
the Society, as a whole, are depicted above. The point of view of
looking at the householder's life and the worldly relations in general
were governed by the regressive path or Nivritti. Between the material
and the spiritual the palm of superioritly was given to the latter.
To lead a householder's life, however, is not condemned. The Poet-
philosopher has shown in his great work that if, rightly lived, sansara
removes pessimism and proves itself a source of perennial joy. He has
not accentuated on the path of regression or sannyàsa or renunciation.
Play your part well leaving everything to God. He who is firm at heart
and is completely absorbed in the Supreme deals perfectly with the
world by establishing normal relations. He who does not command
the senses nor is afraid of sensual pleasures, does not neglect to perform
the prescribed duties that come to his lot (III 68). To a Karmayogi,
gifted with knowledge, sansdra is no scarecrow. If you live in the
world as a drop of water on the lotus leaf, you need not be afraid of
sansára. With this firm .belief the Poet-philosopher has proved the
value of a strong Family. Let us begin with husband and wife. They
live as separate entities, yet they should live as a composite whole.

XXX JNANESHWARI

The life of both culminates into bliss, if the basis is understood by
them. In the Thirteenth adhyaya, while detailing the Prakriti and the
Purush, the creation and manifestation of the world is explained as
the combined effort of husband and wife. The Purush is inactive,
indifferent and not attached to enjoyment of pleasures; but the Prakriti
is active, dynamic and creates where there is nothing. Through her
the Purusha gets a local habitation and a name. A good woman is
chaste and constitutes a deity of the house. Where she lives there
is wealth of happiness and all dealings and relations lead to happiness
(VI-448). She lives with restraints and modesty in the world outside;
but with her husband she is free and frank. Though gifted with beauty,
she would desire for none but her husband. A noble lady loves her
husband and the latter gives her due respect. The whole tenor of
love, community of interest, and performance of religious duties in a
spirit of service to God and the entire success of the family life depends
on this consumation. The union of this pair paves the way for parental
affection and regard and maintenance of taking good care of children.
\Mother dotes on her child. Even though she is angry, there is affection
in her temper (11-88). The father loves his son and the latter eats from
the dish of his father. The father forgives his son, if he is found guilty;
because he hopes to reclaim him at a future stage. It is the duty of the
son to obey his father and tread in his father's footsteps. There are
ideal families mentioned and described in the Mahabharata and the
Ramayana and the Poet-philosopher wishes to reproduce that ideal
to strengthen the family-ties and base the family on the strongest
foundation of love, trust, cooperative effort and general uplifting of
the society through the family. The families are bound together by
marriage relations and the celebrations of marriages in those times
have been referred to in a number of adhyayas (IV, VI, VII, VIII,
XII, XIII, XVI, XVIII). Marriage ceremony with the various stages
Da Le ED religious and social-like marriage feasts,
d a DRE NE A = various parties from the Bride’s side
basic idea of marriage in m SE Re. d Ese gales n
species are mentioned in io pl Es aS aa a
contexts (VII, VIII. XI, XIV, XVI, XVII, XVIID). T p
is thus mentioned, illustrated and the aims and objects of the family

THE SOCIOLOGICAL BACKGROUND XXXI

at the disintegration of the family may be permanently eradicated to
the lasting good of the society through the urge of Religious goal.

Other aspects of life touched on: Over and above the brief indication
of the sidelights of human life, reflected in the Jnaneshwari, the
monumental work contains much information about the Society and
its various aspects. Popular beliefs are freely touched on-for example
a kind of eye ointment enables a man to see the place, where treasures
are hidden (VI-458), a slight error in the chanting of the mantra
makes the reciter possessed of a ghost (1-190). A number of beliefs
about the ghosts, their place of location, the existence and the activities
attributed to them are freely used by the Poet-philosopher to illustrate
his commentary. Astronomical references, process of evaporation
(XV-399) eclipses (XVIII-110) constellations and planets and astro-
logical beliefs in propitious and unpropitious activities, planets are
not exempt from the observation of the poet. Neither is Jnaneshwari
oblivious to the vegetable and animal kingdoms. Winged creation
and Poetic conventions connected with chakora and chataka bees,
chakravaka, tortoise, swans and stork are scattered throughout the
work. The references are scattered and too numerous to be given
in detail; we can here make a general observation that if Literature is
the mirror of life, this “Mirror of life" is reflected in full in the Bhavar-
tha Dipika, leaving the reader in wonder and astonishment at the
genius of the boy prodigy. His observation, strengthened by his
knowledge of yoga made him a keen observer of Nature and her
ramifications in all her complexity and variety; and all this complex
existence he has requisitioned while writing his enclyclopaedic com-
mentary on the Divine Song.

In conclusion, an attempt, which is necessarily and obviously,
not expansive but which was necessary in a work of this type, is made
in this note to draw the attention of the reader to the question of
assessing the political, economic, social, religious and sociological
. value of this work. In general, it may be remarked that the Poet-
saint was a great reformer and a reconciliationist (Samanvyaya vadi).
He found the various sects, schisms, and ideologies in his own times,
carrying on wordy warfare and great stress was laid on these discussions
arguments, and refutations. The sectarian fervour of the followers of.
Shankara, Madhava, and Ramanuja on one hand and the Sünyavadins
and the charvarkas, and the Atheist Kapila, on the other, was at its
height; and consequently the real value of religion in its emotional deve-
lopment was lost sight of and its purpose was defeated. On one hand
there was a handful of learned erudites, monopolising the entire Brah-

xxxii JNANESHWARI

ma-Vidya and ruthlessly exploiting the ignorance of the vast sea of
credulous, ignorant and simple-minded people of other castes. To
the latter, human duties and relations and their value in shaping and
moulding the life of the individual to serve the larger interests of the
humanity at large, was a Sealed Book. Jnàneshwar, reminiscent of
the tyranny of the orthodox and the bigoted exercised on these children
of a sannyasi wrote his commentary in a spirit of developing univer-
sal consciousness and outlook and thus in a way democratised
religion and opened the Gates of Immortality to all without any
distinction of caste, creed or sex. He was the Pioneer among the
galaxy of saints and reformers of Maharashtra and hence his greatness
and the far-reaching effects impressed on the masses of population.
He was a truly universal Friend and the Bhagavat Dharma, which
he preached through the Bhagavat Gità was a genuine Universal
Religion treating the universe as his own home.

SRI R.K. BHAGWAT: A MEMOIR

Born on 16 August 1879, Sri Ramchandra Keshav Bhagwat
qualified for Government service by passing the Entrance ex-
amination of the University of Bombay, but he could not proceed
to Collegiate education, Owing to the limited means of his parents.
Entering service in his teens, by dint of honest and diligent work, he
rose from the clerical level to a position of high responsibility in the
Revenue Department of the then Bombay Presidency. He held various
posts carrying heavy administrative and executive responsibilities,
and retired in 1935 as Deputy Collector after a meritorious career
extending over 35 years.

Before long he was persuaded to be the Diwan of JAMKHANDI,
a Princely State, in view of his rich experience. Here too he main-
tained the reputation of being a true public servant, and in recognition
of his eminent services both in British India and in the Princely State,
the Government of India conferred upon him the title of Rao Bahadur
in 1937 and of Diwan Bahadur in 1943. He retired as Diwan of
Jamkhandi in 1943 and settled down in his home town of Pune.

How he came to know of Sant Jnaneshwar Maharaj and how the
idea of translating his Bhavartha Dipika took shape in his mind,
gathering strength over the years, has been explained by Sri Bhagwat
in his introduction. After his retirement, he dedicated himself heart
and soul to the noble task of translating Jnaneshwari into English.
This labour of love engaged him for over five years, and he had the
satisfaction of seeing the publication of his rendering — the first
complete English translation of the great Marathi Classic — in two
volumes in 1952 and 1954. :

Known for his regular and simple way of life, Sri Bhagwat con-
tinued to be healthy and cheerful until he breathed his last suddenly
on 26 January 1956, the Republic Day, at the age of 76.

JNANESHWARI

CHAPTER I
ARJUNA’S DOLOUR
INTRODUCTION

3% Om!! the Primeval being, the very form of Supreme Self, the
subject-matter of the Vedas, be bowed to. All glory to it. Oh you,
the form of self who can be known from self-experience alone, I hail
you. Oh God, you yourself are, as I, the humble disciple of Nivrit-
tinath, propound that Ganesha who is the very light of the under-
standing power of all, and (Oh hearers) hear this attentively. This
entire Vedic literature is, as it were, your own beautiful image, and
its body in the form of orthography is shining flawlessly. The Smritis
(Scriptures) are the very limbs of that image, while the stanzas of
the poetry are the very movements of the limbs, and the eloquence
of the meaning is the pose of their beauty. The eighteen Puranas
(mythologies) are like the jewelled ornaments and the principles
(and truths) are the gems, the phraseology being the sockets in which
the gems are set. The gentle and beautiful poetic composition is a
colourful yarn and its ground in the form of literature is substantial
and bright. See further: if these poetic dramas are planned with
taste they can constitute jingling bells (47) that create a jingling
sound in the form of meaning. And the principles and truths arrived
at, as the result of an analysis of these dramas, if subjected to skilful
tests—the resultant factors (Y€ ) constitute the gems set on jingling
bells. The ideology of the poets, Vyasa and others, constitutes the
belt (round the waist) formed of silken scarf, while the ends of its
ornamental border glitter (above the jingling bells). The six different
schools of (Hindu) philosophy that are called “agai (six points
of view) are the six arms (of the image of Ganesha) and for the same
reason, the arms held in the six hands differ from each other.

‘ata: the sacred syllable, uttered as a holy exclamation previous to the beginning
of a prayer or a sacred work.

t2

JNANESHWARI

The Tarkashastra ($3IT€4 Logic) is the battle axe; the Nyayash-
astra (FaTaaea the doctrine of Social and Political Science) is Ankush
-(sipst—elephant goad). The Vedanta! is a sweet juicy pudding
(Aten). The broken tusk in one hand represents the mutilated doctrine
of Buddhism, defeated as a result of the commentary by followers
of the Nyaya philosophy. Proceeding in this order, it naturally follows
that the logical debate that establishes Absolute Brahman is the
bountiful hand ( 4X«&*v of Ganesha) and the establishment of religion
is his hand stretched-forth in reassurance or in token of favour
(mag). Pure and right thinking is the straight (elephant) trunk
helping to secure the Supreme unalloyed bliss of the Absolute. The
talk that removes all differences (of opinion) is his complete (unbroken)
and white tusk. Unmeshas (3-9 the thrill of the lustre of know-
ledge) are the small glistening eyes of God Ganesha-the remover of
all obstacles. The introductory as well as the concluding portions of
the Mimansa (iat the Science of interpretation of Vedic texts) are
the two ears on which hover the bees in the form of sages, taking the
juicy honey (oozing from the temples). Duality and non-duality
are the two temples glistening with corals in the form of philosophy
and both these temples, being quite close to each other,on the elephant
head of Ganesha appear as if equipoised and merged into one. Besides,
the fragrant flowers in the form of the ten Upanishads, full of floral
honey in the form of deepest and truest knowledge, appear beautiful
on the crown. The syllable “a” forms the two feet of Ganesha, the
syllable “3”, his big belly, while the syllable *-'-the grand crown
of his head. The combination of these three syllables 4, 3, 4 forming
35 (Om), covers up and comprehends all the truth revealed as Divine
word or word Absolute. I, therefore, bow through the grace of the
good preceptor, to the primary seed of the entire Universe. Now I
CUM oe e aud Sharada (the Goddess of learning) who

nd new expressions of literary beauty and who

! durer : metaphysical s
: ystem founded u on t ü 4
an illusion and that the sole existen opio edis teaching that matter is

ce is One all-pervading spirit.

I. ARJUNA’S DOLOUR 3

or just as the possession of the gem “Chintāmanı” fructifies all desires,
in that way, I Jnàneshwar say, that I have, through the grace of Sri
Nivrittinath, become fully gratified in desires. Therefore a wise
one should worship the preceptor and realise the status of one who
has realised his highest duty. The watering of the roots makes the
branches and leaves get fresh, or a dip in the ocean accomplishes the
object of bathing in all the holy waters in the Universe, or the taking
of nectar includes taking in all health-giving juices; in that way the
preceptor who makes successful all my wishes—to that preceptor
Nivrittinath I bow again and again. Now hear the very grand and
solemn tale. It is the very birth-place of all arts and enjoyments,
or it is a garden of unique trees in the form of right thinking; or it
is the very treasure of the Supreme truths which are the very roots
of all happiness: or it is an ocean filled with the nectar of nine artistic
sentiments (44 —Nine classes of emotions or feelings)-all these
are this tale. Or this tale is the very place of salvation or the original
fountain spring of all learning (faa) or the abode of all groups of
Scriptures; or this tale is the mother home of all religious thoughts,
the very heart-cherished thing of the virtuous people; and the treasure
house of beauty of Goddess Saraswati: or the very Goddess in the
form of the faculty of speech has revealed her grandeur in the form
of this tale through her inspiration to the genius of sage Vyasa. For
all these reasons this tale is the very queen amongst the great Epics
and source of grandeur of all literary works and from this has been
secured the sweetness of the Navarasas (Nine Rasas) including
romance etc. Do hear one more special feature of this work. The
glory of word-beauty has been rendered pure and refined through
this tale and the tenderness of the highest wisdom of realisation of
the Self has been enhanced. This tale has made talent wider or truth
truer and the truth has become more tasteful and sweet, while the
very consummation of happiness has been made more consummate.
This has added sweetness to the sweet, beauty to romantic amours
and supreme goodness to worthy things, thereby giving them a more
pleasing aspect. This tale has secured the essence of artistic perfection
for arts, and unique glory to merit, and therefore the sins of king
Janamejaya got easily washed out. Thinking a little longer it would
appear that by this tale artistic patterns are made more artful and all
qualities more lustrous. In short, just as the Universe appears more
bright through the Sun's splendour, in that way the Universe has
also got greatly illumined and adorned being pervaded by sage
Vyasa's genius or just as the seed sown in a fertile soil automatically

|
|
|
i

4 JNANESHWARI

grows extensively, in that way all truths and subjects worth being
known have come to fruitful perfection in the Bhärata Epic; or just
as one living in a city (Urban area) naturally becomes well-informed,
gentle, and refined in conduct; in that way the entire Universe has
become bright and clear on account of Vyāsa’s words; or just as
the tenderness of beauty becomes specially visible in a woman in
her early youth; or just as all trees and shrubs, big and small, in the
garden lands get abundance of growth at the advent of the spring
season; or just as there appears nothing special in point of form in
a molten lump of gold, but the real beauty comes in when it is converted
into ornaments; in that way with the idea that the beauty of all varieties
of patterns of one’s liking could be expressed by studding them with
ornaments in the form of Vyàsa's composition, all story writers have
approached this tale, for inspiration and with the object of securing
adequate position, all the mythologies have accepted even subordina-
tion, and have contributed in the form of subnarratives to the great
Epic Bharata, and therefore it is, that what is not contained in this
Epic, is not to be had anywhere else in the Universe; and this has
led to the adage “The entire world of literacy or universe of truth
and beauty is rendered stale by being tasted by Vyasa (eumitfesez)."
In this way this eloquent tale has been told by sage Vaishampayan
to the King Janamejaya—the narrative which is the very birth-place
of the highest spirituality in the Universe. You should therefore
hear this tale attentively—the tale which is unparalleled, supreme,
full of great merit, unique, and the very home of Unity with the very
essence of divinity. The portion named Gita preached by Lord Krishna
to Arjuna is but a particle of the pollen dust of lotus flower in the form
of Epic Bharata; or this is the butter incomparable in quality in the
form of Gita that emerged through the churning process to which

the talent of Sage Vyasa subjected the ocean of truth. This butter
by being successfully boiled in the fire

I. ARJUNA’S DOLOUR 5

(uttered) without words, is experienced even before the senses come
to know of it; its subtle truths are grasped even before its words
actually fall into the ears. Just as the black bees carry away the flower
dust from the lotuses even before the lotuses come to know of it,
in that way becomes the state of hearers, Only the Kumudini (Lotus-
plant) possesses the skill of embracing the rising moon and to experi-
ence his love without even leaving her own place; in that way only
that seeker, whose heart is calm and steady on account of serious
and solemn temper, can understand the Gita truth. Therefore such
saints as are worthy of taking their place by the side of Arjuna on
the occasion of hearing the Gita teaching, should kindly pay attention
to this story. I might perhaps be considered a bit impudent, over-
bearing through familiarity in saying this, yet such is really not the
case. Oh hearers, you possess solemn and generous hearts, and there-
fore I have made this humble request at your feet. It is the nature
of parents that they should feel happy at the prattling of their child,
in that way since you have once accepted me and called me your own
favourite, it is for you now to put up with whatever short-comings
you may notice in me, without any such prayer coming from me:
but I have committed another fault and it is of venturing to illumine,
enlighten the meaning of the Gita and I have therefore to pray to
you to hear attentively that illuminating comment. I have of my
own accord made myself overbold, without weighing in my mind
how difficult it is to carry successfully to its end this work. Could
there stand any comparison between the brilliance of the Sun and that
of the glow-worm? Or that I, an ignorant person, should embark
upon the doing of such a thing, like a lapwing trying to measure
the depth of the ocean with her beak! Another thing: anyone thinking
of holdingin an embrace the entire sky, must himself be bigger than
that sky: in that way the work I have undertaken is indeed simply
beyond my scope. The grandeur of its meaning is well praised by
God Shankara who was once discoursing on the depth of the meaning
of the Gita, to questions asked by Goddess Parvati who was dismayed
and felt puzzled. God Shankara then said *Oh Bhawani, the Gita
truth is as unutterable and as perennially fresh as your own majestic
appearance and beauty. This Gita truth is the very word of the
Almighty, whose very snoring of sleep threw up the Veda itself" How
an insignificant, such a diminutive and a very dull thing as myself
would fare in such a vast and limitless task (I have undertaken) in
a region of profoundest mystery wherein even the Vedas lost them-
selves completely? How to bring within grasp such unbounded

| 6 JNANESHWARI

Gita principles? And who could illumine this mighty flame of un-
common splendour? How can a small eye-fly hold in its fist the big
sky? But even in this state I consider myself able enough, and the
only authority on which I do so is the favour of good preceptor
Nivrittinath towards me, I, Dnyaneshwar say. Without that support
I am indeed—stupid and thoughtless: yet the lamp of the saint’s
kindness to me is brilliant and clear. Only in the paris ( TÑ% Philoso-
pher’s stone) lies the power by which iron is converted into gold; and
so is the power of the ambrosia in bringing a dead person back to
life. If only the Goddess Saraswati is propitious, even a dumb one
can command the faculty of speech: that way lies the power of certain
things bringing about certain results, and if these take place in that
way there is no reason to feel any mystery of it. One who has got
a mother like the desire-yielding cow (+AT) could never be in want
of anything and it is for this reason that I have prepared myself to
compose this work. My request therefore to you is “It is up to you
to make good whatever is defective and to drop out whatever is exces-
sive in my work.” Now, therefore attend here. I shall be able to
talk only if you could make me talk in the way the puppet’s move-
ments depend upon the movements of the strings on which they are
worked. In that way I am a favoured one of the Saints and the righte- —.
ous, and the protégé of their kindness. I have entirely delivered myself —
up unto them and they should adorn me with ornaments as they like.
Just at this, the preceptor said “Suffice now: there is hardly any need —
for you to say all this: hasten up and turn your attention to the com- |
posiuonm Dnyanadeo felt extremely elated at the preceptor Nivrit-
tinath’s words and he said *Now hear with calm and patient attention.” — |

;
A
E
i]

Eas =

d

I. ARJUNA’S DOLOUR

FASS Tas |
THAT FAA TAIT DIGG: |
WT eama feagda aT $ od

1 Dhritarastra Spake “On that holy (battle) -field—at Kuru-
ksetra—foregathered, (and) lusting for combat, what did
mine own (sons) and the sons of Pandu do, O Samjaya?"

(85)

Dhritarashtra overcome with love for his sons, questions Samjaya
"Tell me the account of Kurukshetra which is called the holy land
and where mine own and Pandu's sons have assembled for a battle.
Samjaya, tell me immediately what they are all doing there so long
towards each other."

a Ia |

TI q meari was gaT |
maA XTSU TATAAATT 1 3 Ui

màm megaa Asal AAA |
agi gaga aa aA effert FU

2 Samjaya Spake “Noticing the Pandava-host arrayed for
battle, Duryodhana the King thereupon approached the
Preceptor (Drona), and uttered this word:

3 “Behold, Preceptor, this mighty host of Pandu’s sons, drawn
in battle-array by Drupada's son—thy talented disciple. (88)

Samjaya then said “The Pandava Army has got so terribly excited
that it looks like the mouth of the destroyer getting widened as at
the time of the world dissolution. In that way the immensely massive
army got suddenly astir just as the subtle venom gets out of control
when gushing out: or just as the forest fire when fanned and spread
out by stormy winds seeketh to reach the very heights of the sky after
absorbing dry the ocean water. In that way the Pandava Army ready
with impregnable defence-arrangements looked formidable at that
time. Duryodhana seeing this treated it with contempt in the way

een

8 JNANESHWARI

a lion ignores a herd of elephants: approaching Dronacharya, (Dur-
yodhana) enquired if he saw how the Pandava army had got elated.
“These different battle formations all around which appear like
moving mountain fortresses have been constructed by that dull-
headed Dhrishtadyumna: oh, see, see, it is he whom you trained and
made expert by giving him the art that has spread this ocean of army.

HA STXT SATA WIHTSISRTHT AAT |
WA faxrexp VT Wgnemr oi You

4 “Herein (are) valorous wielders of mighty bows, the equals
of Bhima and Arjuna in battle: (to wit, ) Yuyudhana ( = Sat-
yaki), Virdta, and Drupada the great car-warrior : (96)

"There are also present here more warriors uncommon and well-
versed in the art of using weapons and expert in war wórk. I first
describe with ardour such warriors as possess strength and valour
justlike Bhima and Arjuna. Hereare Yuyudhàna, so also Virateshwar,
great warrior Drupada who is greatly. superior.

enitn: fresa dary |
gefwepfsriteoa sepa edm va

Peps fura weh uiam
abet gatas Wd wa were: di & uU

S "Dhrstaketu, and Cekitàna, and the valiant King of Kasi:

Purujit the Kuntibhoja, and Sibi's Ruler, the (very) bull
amongst men;

6 “The prowess-full Yudha
(Abhimanyu), the son of Subhadra, and the (five) sons of
Draupadi—all alike great car-warriors. (99)

Dhrishtaketu, Chekitana
also King Shaibya. Here See warrior

ec

à and the very prototype
also assembled other all-powerful and warrior

nnumerable others who cannot be counted.
were g ffir & ary. frata fester à
T T eter CP Gur aati A h IT

manyu, and Uttamaujas the valiant;

I. ARJUNA’S DOLOUR 9)
Wary Wen» wer ur wfahqs |
Spear fap dteferm wi on

7 "Next, recall to mind, O Foremost of the Twice-borns of
those on our side, the most distinguished; they (are) the
leaders of my army ; I recount them for renewing thy memory:

8 "Thy Honoured-Self and Bhisma and Karna, and Krpa the
victor in combat: Asvatthaman and Vikarna, and likewise
( Bhürisravas) the son of Somadatta; (103)

"Now hear the names of the chief and renowned warriors in our
army whom I describe as occasions arise. I intentionally mention
only such of the various other warriors as are important like our-
selves. Here is Bhishma, son of the Ganges, who is just like the sun
in the intensity of his valour and similarly Karna who is like a lion
to elephants in the form of the enemy. Each one, if he only intends,
can put an end to this universe: so also this Kripacharya, who by
himself alone is more than a match for all. Here is the warrior
Vikarna and yonder Ashvatthama whom the very God of death,
Yama also dreads. Here is Somadatti, ever victorious on the battle-
field, and many others who are very brave and a limit to whose prowess
and valour even the creator Brahmadev does not know.

WA cw aga: SERT Hea GTvBsl i4: |
TARA: Wd THAME: 4 ou

9 “And many others, valiant ones, laying down their life for
my sake: attackers with diverse weapons, (and) all adepts
in warfare. (109)

“Experts in the art of using weapons or Mantravatars (Born of
Mantras) incarnate, (it appears) as if the art of the use of weapons
in the wars is only born of them. The attention of all these warriors
iscentred only in mein the way the heart ofa faithful wife never touches
any other thing in the absence of her husband. These warriors are
such staunch loyalists towards me as to count as nothing, their very
lives before our cause. (They) know the secret skill of warfare and
skilfully win fame, as if bravery was born of them. In this way there
are such fully valorous and innumerable warriors in our army as to

make it difficult to count them.

TX

Sa cL EE

m a

DE

10 JNANESHWARI
arate caer SELLE REESE
wate kaidi we nAaR i ?o n
way a WW TaTATTAA ETAT: |
aerate wat: ad wa feu? n

10 “Thus, boundless is our force with Bhisma to guard it ; bounded,
however, is the force of these with Bhima to guard it.

11 "Therefore, at all the points of entrance (or egress of our
battle-array), stationed in positions as assigned, do ye just
guard Bhisma (from the enemy)". (115)

“That Bhishma who is so great in the Kshatriya family and who
is the most well-known of all the warriors, holds the authority of
the Commander-in-Chief. Under his command is placed the entire
army, arrayed just like a fortress, before which the entire universe
compares small. Already a vast ocean, no one can consider it as
transgressable the more so if it is helped by a (fabulous) sub-marine
fire: or just as the destructive fire and stormy wind should combine,
in that way our Commander-in-Chief, the son of the Ganges (is)
unconquerable. Who can take a firm stand in war in front of such
an army as ours, before which the Pandava army as assembled
appears insignificant in comparison? With all this, Bhimasena, who
is strong, is the Commander of the Pandava army.” Saying so much
Duryodhana remained momentarily silent. Duryodhana then spoke
again, “All ye army-men, keep your respective army completely
ready. The armies, Whosoever is in command, should be sub-divided
and assigned the respective places on the battle-field with their com-
mandants duly appointed. The respective armies should be drawn
up and they should obey the orders of Bhishma. Drona should also

have his attention over all and should protect Bhishma taking him
to be myself, as he is the sole support of our army."

TT SSPURD ES peur: fme
Terga fares: mg I1»: saaa 1) ?3 n

12 “Then, to inspire cheer i

n him, the aged si fo
Kurus—he of great DIO Sea grand-sire of th

ess—miehtil ion’.
roar and blew his conch, ghtily roared forth the lion’s

I. ARJUNA'S DOLOUR 11

of the Ganges felt greatly pleased and made (as it were) a lion-roar
( res ). It was such a wonderful sound that it reverberated through-
out the armies on both the sides and got also outside, the echo not
remaining confined to them. With this tremendous sound the valour
of Bhishma rose up within himself and with that excitement Bhishma
blew his powerful conch. Both these sounds getting combined
rendered the whole universe insensible, giving the impression that
the very heavens were going to crash down. The sky thundered,
the ocean swelled and the universe got terror-stricken and all trembled.
Owing to this great sound the mountain and the waves got stricken
down and at the same time the instruments of war-music made their
sounds throughout the army.

Ae: SEED AT ToT: |
AAAI W WGA au $3 u

13 "Then, of a sudden, were sounded forth conches and kettle-
drums, tabors, tambourines, and cornets; uproarious was
the din it made." (131)

As the different organs played there arose a dreadful noise and even
the bold feared that the world was approaching its end. What of
the timid then? Those of doubtful courage got blown up like chaff—
nay, even the Destroyer got so much frightened that he would not
come forward. As the flag, kettle-drums and other martial musical
instruments such as conches, cymbals and trumpets etc. sounded
forth, the heroes also raised dreadful war cries. Some began to pat
loudly their arms. Some began raising cries with all their might.
The feeling of fear raised by all these made (even) the elephants in
rut uncontrollable and some died standing, and the courageous got
their jaws locked. Even the brave in the battle began to tremble with
fear. Hearing this tremendous war alarm Brahmadev also got nervous
while the other Gods got afraid that the end of the universe had

approached.

ad: eae Hele een feat i

ara: wean fzedt sut Teer: You
mari gres saad TAHA: |

qug eat wur aA ere fuo

12 JNANESHWARI
aaa Ta medigat gfir: |
age: Tata JAAA i ?9 1

14 “Thereupon, seated in an ample chariot with white steeds
yoked, (Krsna, the) Madhava and ( Arjuna, the) Pandava
blew forth their celestial conches:

15 "Hrsikesa ( — Krsna) blew the Paficajanya and Dhanamjaya
(=Arjuna) the Devadatta. Vrkodara (=Bhima) of terrific
deeds blew his great Paundra conch;

l6 “King Yudhisthira the son of Kuntt (blew) the Anantavijaya,
and Nakula and Sahadeva (respectively) the Sughosa and
the Manipuspaka. (137)

While such was the state in the heavens at seeing this panic, hear what
took place on this side in the Pandava army. How can one adequately
describe the chariot which was the very soul of victory and the very
store of intense splendour; the chariot had four horses (powerful
like Garud) harnessed to it. Such a chariot appeared like a winged
Meru (mountain) and brightened all the ten directions with its power-,
ful lustre. How to describe fully the qualities of such a chariot of

I. ARJUNA’S DOLOUR 13
aaa Weed: frase} | ABT: |
ee’ faces arerfrarrefra: i) 20 N

gaat dalana ade: ufu |
WaT ARIE: A Sy: TIE TTT feo N

aAA arctan guurfa sea |
war wd Wu quet ce eS N

17 "And Kasi’s King, the supreme archer, and Sikhandin the
great car-warrior, and Dhristadyumna and Virata and Sátyaki
the unconquered :

18 Drupada and the sons of Draupadi, as also the long-armed
son of Subhadra, O Lord of the Earth, blew from all sides
their several respective conches.

19 That (resulting) roar cleft the hearts of Dhritarastra's men,
causing—wild as it was—the Heaven and the Earth to resound.
(151)

There were also other kings such as Drupada and Draupad: so
also Kashipati the great hero, Abhimanyu son of Arjuna, Satyaki
the unconquered, Dhrishtadyumna the master king, and also Shik-
handi. Great kings Virata and others who were the leading warriors
were also sounding several of their conches repeatedly. Hearing
that very terrible noise, Shesha and Kürma, in sudden deadly con-
sternation, looked like dropping down the burden of the earth. All
the three worlds got violently shaken, Merumandár (Mountains)
became unsteady, and the ocean-water sprouted up to the very Sky.
It looked as if the earth was getting topsy-turvied, the skies were
crashing down while the stars were dropping down thick and fast
at that time. Satyaloka got thick with the report that the earth was
lost, and the gods had become supportless. At the time of the approach
of the world dissolution the Sun sets even during day-time; in that
way there arose a tumult in all the three parts of the universe. Seeing
all this, Lord Krishna got surprised and fearing that the unheard of

sound would bring about the end of the world stopped it. Thus the

universe was saved which would otherwise have gone to pieces, when
Krishna and Arjuna both sounded their great conches. Although

CUTE

ea t

14 JNANESHWARI

the sound got smoothened down still there remained its echo which
made the Kaurava armies terror-stricken. Just asa lion easily destroys
a herd of elephants, in the same way the sound of the conches cleft the
hearts of the Kauravas. When they heard the wild roar they lost their
courage as they were standing and warned each other to be cautious.

aa aa FUIT STHNTSETT afters: |
WAR WEARS TEMA WWE: 11 Ro 11

20 “Thereat, beholding Dhritarastra's host duly marshalled, he
of the Ape-banner, ( Arjuna, the ) Pandava—as the discharge
of weapons was about to commence—raised aloft his bow. (1 64)

Those that were powerful and great heroes then re-arranged their
armies and getting forward advanced with redoubled energy, making
thereby the universe get agitated. Just as the clouds pour down inces-
sant rains at the approach of the world-dissolution, in the same way
all the heroes poured down an incessant rain of arrows. Seeing this

21 “And then addressed these words
,O Lo
(Krsna, the ) Hrsikes i rd of the Earth, unto

: Station my chari
betwixt the two armies. y chariot, O Acyuta,

I. ARJUNA'S DOLOUR 15

22 Whilst I just mark these that are arra yed, lusting for combat:
(just mark) with whom I have to engage in this (impending)
encounter.

23 "T shall just look upon these that have here foregathered ready
for fight, and longing to achieve in battle what is dear to the
evil-minded ( Duryodhana), the) son of Dhritarastra."

24 "(Krsna, the) Hrsikesa, thus addressed, O Descendant of
Bharata, by (Arjuna, the) Gudàkesa, stationed that excellent
chariot betwixt the two armies.” (169)

Arjuna then said, “Lord, take my chariot and station it immediately
betwixt the two armies so that I may in a moment make a survey
of all the heroes that have arrived here for the battle. All seem to
have come here, but I must see who are qualified to fight with me.
Almost all—the impatient and bad-tempered—(appear) ambitious
in mind for a fight without (possessing) bravery. They have great
liking for warfare but lack the courage to stand on the battle-field.”
Having told thus to the king (Dhritarashtra), hear now what Samjaya
says further. Samjaya says: After Arjuna asked him thus, Lord
Krishna drove the chariot on and stationed it betwixt the two armies.
The chariot was stationed on the spot, where Arjuna saw facing him
Bhishma, Drona, and others closely related.

Aaaa: ater cw werfen i
wars qni warp AAA peA N Rg

amag feraty wr: fara fragma |
smart ATE Way FAT Tard AetieTAT RG M

I eade euren |
a wee a Has: Aa aea RATTA Gp X6 it

25 “Confronting Bhisma and Drona and all the Rulers of the
Earth, and spake: “O (Arjuna, thou) Son of Prtha, behold

these congregated Kurus.”

26 “There the son of Prtha beheld, stationed, sires and grand-
sires, preceptors, maternal uncles, brothers, sons, grand-sons,

as also comrades.

16 JNANESHWARI

27 "Fathers-in-law, and benefactors in both the armies. Percejy.
ing all the kinsmen there stationed, that son of Kunti. (174)

The chariot was stationed on the spot where Arjuna saw face to face
Bhishma, Drona and others closely related, as also several Other
kings. Turning round Dhanurdhara viewed the whole army and
got embarrassed and said, ‘See here, all these are elderly relatives".
Lord Krishna felt momentarily amazed at Partha's saying such
strange things and said to himself, “This looks surprising that Partha
should feel in a way that cannot be understood.” Capable however
of reading the future, Lord Krishna understood Partha’s mentality,
but remained quiet without Saying anything. Here Partha beheld
standing face to face all (closely related such as) fatherlike elders,
grand-fathers, brother-disciples Ca) maternal uncles; also saw
relatives and friends as also youths all included therein. Dhanurdhara
also saw there well-wishing fathers-in-law and other relations, sons,
grandsons (others) who were once laid under obligation or were given
protection in adversity; whether big or small they w
for fighting. When Partha perceived members of t
all ready for fight in both the armies, he got confused in mind and
unconsciously compassion possessed him entirely with the result
that heroism abandoned him, resenting such insult; just as a loyal

and faithful wife, born ofthe best family and possessed of good qualities
and looks, would not with t

ere all seen coming

and follows her although (she is) less fit; or just as one, attaining
perfection and success (afafa) on the strength of his penance and
religious austerities, gets deluded and forgets the success of his ascet-
ism: in the same way Partha lost all his heroism and surrendered
completely to compassion; just as a charmer (WifT&) missing any

yer of his A himself suffers at the hand of the spirit, in
the same way Dhanurdhara got extremely para] t delu-
sion. (He) lost all physical ener NEU PY agrea

3 a energy and his heart was greatly melted
Justasia moon-stone (4Z41T) begins to ooze out with the touch of
the moon's rays: in the same Way Partha getting deluded by extreme
compassion addressed Lord Krishna with a sad heart
a vary

PN mnia faitetiermitg |
PUN FU Bon que ener Rs u

he common Gotra |

t2

I. ARJUNA’S DOLOUR 17
vafer ae aarti ae a afaa |
apr mÅ? A Crete MAA N RR Mi

mia iad g cae da ofa |
qa ame aE a A AA 3o N

28 “Assailed by extreme compassion, spake thus in dolour:
“Seeing, O Krsna, (my own) kith and kin here stationed in
eagerness for combat,

29 “My limbs droop down; my mouth is parched up; and there
comes over my body tremor and horripilation.

30 "My Gandiva (bow) drops down from my hand, and my skin
burns all over; I am unable to keep standing, and my mind
seems as though in a whirl.” (193)

“O Lord Krishna! hear me. | saw all these men but they all appear
to meto be members of the common lineage. All these Gotra-members
are prepared for war; but how would it be proper for us to fight with
them, I cannot think of anything, I have lost entirely memory of
my very person and my mind is also not in its normal mood at the
very mention of war. The body has become shaky, the mouth parched,
and the limbs crippled. There has come over my entire body tremor
and horripilation, and there has arisen a feeling of excessive inflam-
mation, my hand has become powerless even to hold the bow. I did
not come to know when it dropped down from my hands; so much
has my heart become full of delusion. I wonder that this feeling of
perplexity should become stronger than my rind which is normally
harder than a stone—so strong and very ruthless." It is wonderful
that Partha who once conquered God Shiva on the battle-field and
chastised even Yama should be overpowered by perplexity in a
moment. A black bee can pierce through any wood however dry,
but it cannot pierce through a delicate bud but gets caught into it
when it closes in. It cannot cut any part of a lotus even though its life
is lost; such is the soft love and tender pity difficult to destroy. Samjaya
says to the King Dhritarashtra. “The natural feeling of tender
emotion, which was a power working as the Power of the Creator
and which cannot be kept in bounds even by Himself, overpowered
Dhananjaya. Hear then that Arjuna seeing all his kith and kin, forgot
his own self-respect which is essential in war. It is not understood
how this feeling of compassion rose up in the mind of Partha.” Arjuna

18 JNANESHWARI

then said, “O Krishna, I do not feel like staying here. My mind has
become extremely enfeebled and my tongue has begun to blurt seeing
that all these are to be killed.

fiaa a maa facta dara à
Ww AASTIAT geqT AEA 4 33 N

31 “And I notice, O Kesava, adverse omens; and I perceive no
good from killing the kin in the strife.” (207)

If the Kauravas are to be killed, why not Dharma and others? You
know they are all our co-Gotrajas. Therefore fie upon this war which
does not appear to me to be pure. What object can be secured by
committing this great sin? Lord! viewed from many stand-points
the war will only result in something untoward. It would be good
if it can be avoided anyhow.

Taree fart gon pow ovmed gare wa
fe at cede Mfrs fe greffe arn 33 n

wmm refe aT ued hun gah wa
a gAsafert as sree SNP az 33 u

arava: fax: greda a fraag: à
ATG: AT: WAT: eae: fermeum 11 3Y n
32 “I desire no victory, O Krsna n

Of what avail, O Govinda, is th
ments, or (even) life?

33 “(Those) for whose sake the
the pleasures would be desir.

battle against us, prepared to
sions;

either kingdom nor pleasures.
e kingdom for us, or the enjoy-

kingdom, the enjoyments, and
ed by us; they are here pitted in
lay down (their ) lives and posses-

34 ( To wit) preceptors, sires, and sons, no less than grand-
sires; maternal uncles, fathers-in-law, grand-sons, brothers-
in-law, as also allies by matrimony.” (210)

I. ARJUNA’S DOLOUR 19

etc.) go to dogs, said Partha: I am prepared to suffer any calamity
in place of such happiness; I care not even if the life is lost for it. I
cannot have it, even in a dream, that I should enjoy the kingdom by
destroying them. Just tell me whether it is worth while being born
and continue to be living, if I am to contemplate hostility towards
elders. All wish to have sons in their families. Is it with the object
that they should kill all the Gotrajas? How can we even think to be
hard as a stone towards them? On the contrary, good should be
done to them if it could be done. Whatever we acquire should be
enjoyed by them. Nay this very life should be spent in their cause.
Kesava! we should conquer the kings of different countries and keep
pleased our entire race. But (look at) the irony of fate! Those very
co-Gotrajas have all come here prepared for war, leaving away wives,
sons and wealth. How should I kill such as those? Against whom
should I wield arms? How should I destroy men as dear to me as
my own life? Do you not know who they are? You see yonder,
Bhishma and Drona, who have placed us under a debt of obligation.
Here are brothers-in law, fathers-in-law, maternal uncles, brethren,
relatives and also sons and grand-sons, all appear relations. All
these are closely connected and related to us. Even uttering harm
to them would be nothing less than sin.

Ua a gaia aA ayer |
aft aAa gat: fe a wr au ayn

35 “Even when (they are) slaying me, these do I not desire to
slay, O Slayer of Madhu, even for the sake of the sovereignty
of the Three Worlds, what to say, for the (merest) Earth?”

(225)

Let them behave improperly or put us to death, but I should not wish
even mentally their destruction. I would never do such an improper
deed, even were I to secure the uncontested sovereignty of the three
worlds. Who will feel any regard for us if we kill them on battle-
field and when and how will we be able to show our face to you,—
stand up right before you,—O Ananta?

fga mieg a: HT NY CUTE |
WIRAAAEATT ECRGTSIGTÜTY: 1 FE d

36 “Having slain Dhritarastra’s sons, what joy can be ours, O.

20 JNANESHWARI

World-destroyer (Krsna)? Arch-felons though they be, for
slaying them, sin alone can accrue unto us." (228)

If I kill the gotrajas it would constitute a hot bed of sins and what
is won out of your love to me—wiil have kept away (from me), the
bliss that I enjoy in your love. Should (1) commit family slaughter
and thereby commit sins? And then where, how and by what path
could we find you again? Just as the bird nightingale would not
remain for a single moment on the spot, seeing intense fire spreading
out in the garden, or just as the bird Chakor seeing a lake, coveting
it with a longing, would leave it without enjoying it and fly away in
the same way, as soon as my good works are depleted, I think you
will have me at the mercy of a delusion and desert me, utterly and
for ever!

aeei AA gn TATE THIS |
wat fg mp ger afar: wur area 36 11

37 “Hence, we would do well not to slay Dhritarastra’s sons,
our own kinsmen; for, how can we, O Madhava, feel happy
after slaying our own kith and kin?” (233)

Therefore I would not do this thing viz. wield a weapon (in my hand)
in the battle since it appears to me to be the most deadly sin. We
would lose you, leaving nothing as our own and then our hearts would
be rent without you, O Krishna.” Arjuna added that it would never
happen that he would kill the Kauravas and Survive and enjoy.

Wed + raft nir: |
qued ste Rer se oT 3o 1)

Fa s taenia: arer aag |
greased QW T se

38 “Albeit, with their minds overpowered by avarice, they do
not perceive the guilt r

resulting from extinction of families
and treachery against friends. +

9 mn ` x 7 A a

3 wt ee PAR not learn to desist from this sin, once we
do red ise, o H orld-destro yer, the guilt resulting from extinc-
tion of families? :

(236)

I. ARJUNA’S DOLOUR 21

“Although these have become intoxicated and come over for a war,
still we must know our own interest. How should we commit the
despicable deed of slaughtering our own people? Should we, knowing
its after-effects, indulge in the use of subtle poison? If one notices
a lion coming in front along the road he is walking on, it becomes
desirable to avoid that road as much as it could be avoided. Lord!
just tell me what advantage we would have, were we to leave the
light that is ours and go and sit in the dark? Seeing conflagrations
in front of us were we not to avoid them they would surround us in
a moment and burn us. In the same way all these sins, confronting
us face to face, are trying to corrupt us and knowing this should we
be prepared for a war?” Arjuna again spoke on that occasion and
said “Hear me, O Shrīhari! I shall Just mention to you the magnitude
of these sins.”

go coat goai: SUUS |
ad mè ge peas RaT N Yo u

40 “On the extinction of the Jamily there perish the family's
immemorial rites-and-customs (Dharma); and when the
rites-and-customs perish, the entire family is overcome by
impiety. (243)

Fire is produced by rubbing together pieces of wood and when it
gets ablaze the entire wood is gutted: in the same way, when there
arises jealousy, resulting in the mutual slaughter of family members
CR) great sin is created and the whole family gets burned. Where
such sins, leading to family destruction, take place, the family’s tradi-
tional religion disappears and there grow up in the family anti-religious
tendencies.

aaia For gafa poA: |
cig geg «reda AA TRT: v?

41 “Through being overcome by impiety, O Krsna (even) women
of respected families become corrupt : (and) when women
become corrupt, there ensues, O Scion of Vrsni's race, the
intermingling of castes (varnas). (246)

“In such a state, common sense, reasonable conduct and duty, all
naturally leave us far away. Snuffing out a lamp and moving out

22 JNANESHWARI

in the dark would naturally make one grope and fall down even on
a plane level. In that way, on the extinction of the family, there perish
also the families’ immemorial rites-and-customs. What else could
be left behind except sin (when) the restraint over the mind and senses
ceases and the women of respectable families become corrupt? The
best and the worst get mingled; so also all the castes get intermingled;
then (naturally) all castes and (prescribed) duties get entirely dis-
located. Just as the crows from all directions flock together seeing
a (rice) oblation placed in an open space, in the same Way great sins
enter into irreligious families.

aa WH FOAM HoT wd
Wafer frt set eafaverenfuugr s v3 ou

42 "The intermingling leads straight to Hell the family as well
as the destroyers of the family; for, their Manes, with the
(pious) offerings of rice-balls and water-libations failing,
sink down (into Hell). (252)

Then the whole family as also the destroyers of the family, both have
assuredly to go to Hell. See, if the whole lineage (sufacarx) gets
sunk down in this way, then their Manes that have already gone to
Heaven, do also sink down. Where, the day-to-day and occasional
(religious) duties cease to be performed in various ways, then who
would offer to the Manes the Tilodaka (water and sesame mixed

- together) and what would the forefathers do without it, and how

could they continue in Heaven? And so they too return to the family.
Even as a serpent bites at the toe-nail only, but the poison spreads
out to and makes the entire body including the hair on the head to

suffer the pangs, in the same way these sins make the entire family
sink into Hell.

WA: Hoa sheer: |
seers wert: gerantur sme h Y3 n
Saagi ASAT, seris |
we fad ardt wader i YY 41
E*d MAE: 11 Yu wu

I. ARJUNA'S DOLOUR 23
ufa reser: ETAT: |
UATE Th gepere ue WaT Uu Y& n

43 “By such transgressions on the part of the destroyers of the
family, leading to caste-intermingling, the caste's and the
family's immemorial rites-and-customs are annihilated.

44 “And for such men-with the family's rites-and-customs
annihilated-there ensues, O World-destroyer, an assured
habitation in Hell, as we have heard.

45 “Woe and alas! We are engaged in committing heinous sin
in that, out of lust for kingdom and pleasures, we are striving
to slay our own kindred! a

46 "If Dhritarastra’s sons, weapons in hand, should, in battle,
slay me, weaponless and unresisting, that were happier for
me." (257)

"See Lord, there gets committed one more sin here in that the im-
memorial rites-and-customs get annihilated by sinful contagion.
Just as an unfortunate fire in one's house, consumes also the sur-
rounding houses, in the same way those, that establish contact with
sinful families, also get similarly affected by the contact of the sinful.”
Arjuna said, “The whole family getting affected by various sorts
of sins is damned to suffer dreadful Hell; and once one gets there,
there is never any escape from there and in this way, the fallen family
suffers throughout all eternity." Arjuna added, “O Chakrapani, why
have you become as hard-hearted as a stone and why do you not
pay attention to all I have said? Why should I not abandon this
faulty thing, knowing that the motive with which the enjoyment of
the kingdom is to be expected is all transitory? O Keshav, is it a
small sin already committed that I viewed all these elders with the
idea that they were to be killed? I cannot commit the dreadful sin
of killing my own kinsmen. I would prefer death to bearing such
sorrow." In this manner, seeing on the battle-field all his own kinsmen,
Partha expressed his feelings that the kingdom was nothing more

than a suffering Hell.
aaa Jara
vaea: Wed cu Wem Sur |
fas War at MRANATA: i vo d

x 208]

24 JNANESHWARI

47 “Thus spake Arjuna on the battle-field, and, dropping his
bow and arrows, sank down on the chariot-seat, his mind
convulsed with grief." (268)

Samjaya then said to King Dhritarastra, “Hear, Partha spoke thus
to the Lord on the battle-field. Dhanurdhara got greatly perturbed
and nervous and immediately jumped out of the chariot. Just as a
dethroned prince gets altogether lustreless or just as the Sun in eclipse
gets lustreless or just as one who has attained perfection should get
infatuated and sink into amour and become helpless, similarly Partha
appeared extremely distressed when he left his chariot on the battle-
field. (He) then threw away his bow. and arrow and floods of tears
flowed from his eyes. O King, listen, in this way things took place
there. After this, seeing Partha so much down-hearted, the Vaiku-
nthanath will preach to him (the subject of) true spirituality. This
eloquent story, Jnandev, the servant of Nivrittinath, will narrate
and should be heard with intense and curious interest. (275)

spar ATT ANSAT: 11 2 11

CHAPTER II
SAMKHYA—YOGA
aaa CST |

Wd T paa NETTA i

Raai aaa WATT 1 $a

SAMJAYA SPAKE

1 To him thus stricken with compassion, with eyes tearful and
distressed, and giving way to dolour, (Krsna) the Slayer
of Madhu, spake this word: (1)

Samjaya then said to Dhritarastra “O King, hear. Partha getting
distressed began to shed tears there. Hear now how seeing all his
own kinsmen, there arose within him wonderful affection which
made his heart melt. Just as salt gets dissolved in water, or the clouds
get scattered by wind, in the same way, though courageous, his heart
melted and getting overwhelmed with compassion he appeared
afflicted like a swan getting stuck up in mud. Seeing the son of Pandu
being shattered by the great delusion Sharangadhar addressed him.

STTHATATTATA |

gaear maaa fart wien i
arriere requieren tiem ems Us UN

2 The exalted one spake “Whence, at this odd moment, has
come over thee this turbid mood to which the Aryans (noble)
are never prone, which leads not Heavenwards, and which,
O' Arjuna, brings on infamy? (6)

“O Arjuna, is it becoming on your part in this situation to have such
a piteous action here? First consider who and what you are. Just
say, what is the matter with you: is there anything lacking here? Has
there been any failure of action—why are you feeling so distressed?
You never bethink yourself to do an improper action, never lose

x3
pen
M ert

26 JNANESHWARI

courage, and defeat is scattered to the four winds of heaven by the
bare utterance of your name. You are the very home of bravery,
the prince among the Kshatriyas and the whole universe is resounding
with (the praise of) your valour; you conquered ‘Hara’ on the battle-
field, killed the demon Niwatakavach, and made the Gandharvas
sing the praise of your prowess. The universe pales into insignificance
when compared to your prowess that is so pure and unalloyed. De-
cidely best is your valour. But to-day you have taken leave of your
heroism to shed tears with a melancholy drooping face. O Partha,
just consider how helpless you have become through compassion:
Has darkness ever eclipsed the Sun? Have the winds been terrorised
by the clouds or is ambrosia ever liable to death? Or has fire-wood
ever burnt the fire, or has the water ever been dissolved by salt, or has
the world-destroying poison ever been destroyed by contact with
any other substance? Or has the frog ever devoured the serpent?
Has the jackal ever fought with the lion? Has any such paradoxical
thing occurred anywhere? But you have to-day proved such things
to be true: and so O Arjuna, shake off this unworthy scum in your
soul, take courage, and get awakened: Leave off this foolishness,
get up and take in your hands the bow. Of what avail is your soft-
ness on the battle-field? Being yourself greatly learned, O Partha
why do you not consider whether such tenderness is proper on a
battle-field? This would destroy the fame you have so far won and
would also be an hindrance in the way of your soul’s deliverance.”
Thus spoke the all-pervading Lord to Arjuna at that time.

mete AT eH TH: A Aa EIT |
Qe gated eats wear 1 3 N

3 “Yield not, O son of Prtha, to unmanliness: it is not meet

in thee. Rid thine heart of this paltry craveness and stand

forth, O Scourge of the enemy”. (21)
“Therefore enough of these lament
your heart and leave off this sorrowing, O Arjuna! It is not becoming
On your part and it will undo altogether Your former achievements
(you won). Therefore do consider, still, your Own interests. O
Partha ; softness of heart is unavailing in war-time. Have the become
your relatives only in the present battle-field? Were you m aware
a “that before and did you not recognise the Gotrajas as before?
y then are you exaggerating this tender pity unto a poser only

ations; take complete courage in

Il. SAMKHYA—YOGA 27

now? O Arjuna, is this battle a new thing to you to-day? These
hostilities have always existed amongst you. Then how is it only
now that this pity has suddenly sprung I can’t understand. How-
ever, O Arjuna, you have lapsed into an evil and base thing here.
The result of persisting in this delusion will be that the great name
you have already won will altogether disappear and in the long run
(you) stand in danger of losing, O Partha, the prospect in both this
and the other world. Feebleness of heart can never be the means of
attaining the highest good. On the contrary it becomes a cause of
ruin for valiant Kshatriyas in the battle." In this way the kind Bhaga-
wanta preached in various ways. Hear now what the son of Pandu
said on hearing it.

WIA Jars |
wa Wore we AT A Tp |
safe: sfaateearta goretateqer uv u

4 Arjuna spake—' How shall I, in battle, O Slayer of Madhu,
assail with the arrows Bhisma and Drona, worthy of worship
as they are, O Smiter of foes? (30)

“Lord, now hear. This long talk is indeed not necessary; first of all
do consider if this could be called a war. This is no war but a crime,
despicable if committed, for thereby, we would be openly slaughter-
ing our preceptors. Are parents to be adored, served, kept entirely
pleased and then to be killed with our own hands? The saints are to be
bowed to, and if possible to be adored. Should they also be spoken
to in slanderous terms instead? Similarly these our family preceptors
are always to be adored; especially my debt to Bhishmacharya, and
Drona is immense. How should I directly destroy them in the battle,—
those about whom I cannot think ill even in a dream? Fie upon me
that I should glory in utilising that art of handling weapons in killing
the very preceptors who taught that art to me. I, Arjuna, am. the
disciple of Drona who taught me completely the art of using arms:
Should I repay the debt of my gratitude to him by killing him? Arjuna
added. “Should I act like Bhasmasur (m1437) by playing false to
the aed Master through whose favour I secured all the boons?"

eager fg Tra sep eed tà |
gariamieg Tea wes Um. eferetferargy uu

28 JNANESHWARI

5 “For, it were better in this world to eat even the beggar 's
crust, so I escape slaying the elders-and-preceptors-of great
prowess (as they are); but having slain the elders-and-
preceptors—(on ground, as may be urged, that they are )
swayed by self-interest-1 would be, right here, enjoying
(merely) blood-stained enjoyments. (39)

I hear that the sea is deep, still and calm; it is only seemingly so, since
it is often stormy, while Drona's heart knows not even a particle of
anger. The sky may be immeasurably high. But (its height) could be
measured: But the heart of Drona is unfathomably deep. Ambrosia
may get spoilt: perchance, thunderbolt could even be broken: but his
(Drona's) mental equanimity cannot be disturbed even by provoking
him to wrath. A mother's attachment is said to be the staunchest, and
this might be entirely true. But in Drona exists motherly tenderness
and love incarnate. He is the fountain source of affection and isa
mine of all virtues, as also a limitless ocean of learning." Arjuna
continued, "Dronàchàrya is such a great person and is all kindness
towards us. Pray, tell me how should we plan his destruction? That
we should kill on the battle-field such (persons) and then enjoy the
kingdom is a prospect which I cannot cherish from the bottom of
my heart. This is such a dreadful deed, that begging would be pre-
ferable even to any enjoyments higher than those of a kingdom. O
Shrihari, I should forsake the country or live in mountain caves
rather than wield a weapon against him. How should I seek for
enjoyments dipped in the blood coming out of such noble hearts
pierced by sharp arrows? Of what avail would such bloodsteeped
enjoyment be? My mind does not, therefore, countenance such
things." When Arjuna had pleaded thus with Lord Krishna, Lord
Krishna, although he heard it all, did not relish it. Partha got fright-

ened at this and again said “O God, why do you not pay attention to
what I say?"

q Sate: wacat mat

mar wate ae at at wa: |

ara gear a Rifa-

Raam: supp RTT: 11 S 11
6 “Nor do we know which

that WE should conquer
quer us. Those very pers

Should outweigh with us; whether
(them), or that THEY should con-
ons whom, having slain, we should

Il. SAMKHYA—YOGA 29

not wish to continue alive: they, the Dhritarástrians, are
standing here pitted against us. (52)

"I plainly talked to you what was in my mind. You alone can know
whatever is truest and best for us." There have arrived here for war
those dear to us, at whose reported hostility towards us, we ought
to abandon, at once, our very lives. It is a crucial and difficult ques-
tion—which of the two courses, viz, whether we should kill such or
we ourselves should leave the war and go away, which we should
follow.

SRTTUTGTHTTE eR HT:
Teas cat mier: d

"regu: enaa ae we
farmedsg sua At cat TTT QU d

7 "With my normal-self obsessed by the foible of a pitiable
lack of discernment (karpanya), and my mind perplexed
in regard to my (proper) duty ( Dharma), I inquire of thee.
Do tell me for certain what were the better for me. I am thy
disciple: teach me who am seeking refuge in thee. (55)

My mind has become so much distressed that I cannot discern what
is proper for us now. Just as a thing although quite at hand is not
discernible when the power of vision gets dimmed, being surrounded
by darkness,—the same thing has happened to me,—so I cannot know
what is the best course for me, my normal vision having become
blurred. There, O Lord Krishna, you are our sole kith and kin, and
you are all in all to us, tell me what is to our good. You are our
preceptor, brother, father, you are our propitious deity, you are our
protector in difficulties at all times. Just as a preceptor never forsakes
his disciple or just as an ocean does not abandon (tributary) rivers,
Lord Krishna! how can a child survive were the mother to forsake
it. In that way. O God. you alone are our entire (support): If you
consider my former talk unreasonable, just tell me immediately,
O Purushottam what is better for me, and that which also is not re-

pugnant to the path of duty.

a n weg eed N N
vara wuraWwenga wu gm artery u sou

30 JNANESHWARI

8 “For, I fail to perceive what could dispel the grief that would
dry up all my senses, even though I were to secure on Earth
an affluent and rival-less sovereignty, or even the Overlord-
ship of the Gods.” (64)

— The distress caused in my mind by the tragic sight of this whole family
facing destruction cannot be removed by any remedy other than
your advice. The delusion which is created in my mind can no longer
be dispelled by the prospect of the highest worldly kingdom or the
very seat of the great Indra. Just as a seed entirely roasted and
sown even in a fertile soil watered plentifully cannot germinate;
or medicines prove unavailing when the very vitals of life have dried
up, there being only one thing viz. the great ambrosia that proves
efficacious there. In the same way I am not enamoured of the (pros-
pective) enjoyment of the absolute sovereignty, the wealth of your
sympathetic favour being my sole support here." Thus said Dhanur-
dhara being momentarily free from delusion; but the wave of illusion
having returned he again became overpowered. Jnaneshwar said,
it was not a wave of stupor but quite a different thing. The old Dragon
in the form of great delusion had completely overpowered Partha.
It (Dragon) bit Partha in the very vitals of his heart causing spasms
of grief repeatedly. Seeing this serious occasion, that snake-charmer
Shrirang, a mere glance of whose eye could prove an antidote to
the venom, arrived to ward off the danger. Although Partha had
become so helpless, Lord Krishna, who was near him could still
protect him merely with a kind look. (And) therefore (1) knowingly

` used that simile here and said that the son of Pandu was devoured

by the Dragon in the form of delusion. Thus Partha was overpowered .

by delusion, just as the Sun is screened by a curtain of clouds; Dhanur-
dhara got extremely distressed just as a high mountain is screened
by the wild (forest) fire in hot season. And therefore Meghashyama—
Lord Krishna—turned towards Arjuna like a big cloud, being naturally
blue-coloured, and full of Amrita (nectar) water in the form of mercy.
Lord! the lustre of Lord Krishna’s white teeth began to glitter like
lightning, his formidable voice thundering like clouds, Now that
generous cloud in the form of Lord Krishna. will pour over the Partha
mountain thereby cooling it and making it bear foliage of knowledge.

Jnaneshwar, the servant of Nivritti, requested his audience to hear
. with concentration that story.

II. SAMKHYA—YOGA 3l
awa Fars |
UAT TAHA Tea: TAT: |
a ated gfe trae qud wae gs N

9 Samjaya Spake—''Gudàkesa (Arjuna), the Tormentor of
the foes, having thus addressed Hrsikesa (Krsna) and declared
unto him, Govinda: ‘I will not fight, became silent.” (81)

Giving this account, Samjaya said *O King, hear what Arjuna said
again, getting distressed with lamentations. He regretfully requested
Lord Krishna not to press him and told him that he would not at all
enter into the fight. Speaking out this ultimatum, Arjuna assumed
silence. Lord Krishna was dismayed to see him in that mood.

aqaa Eile: Tahar AA |
aaaea faute wu: Yo i

10 “Unto him, O descendant of Bharata, who was grieving betwixt
the two armies, (Krsna, the) Hrsikesa, with something of
a derisive laugh, spake this word.” (84)

He then said to himself, “What on earth does he mean by his unusual
refusal? Arjuna does not see his way to his duty; what should be
done to him? Just as an exorciser makes a diagnosis in the case of
a ghost-attack, or a doctor, confronted by an irremediable disease,
immediately uses as the last resource the best medicine like nectar,
even so did Ananta standing between the two armies began to think
out how to make him (Arjuna) realise the truth and how to make
him take courage in his heart. Realising the cause of the delusion,
Lord Krishna began to speak apparently wrathfully—although in
his heart he secretly entertained feelings of kindness, just as a mother
does although she is (outwardly) all wrath (towards a child). Or
just as the bitterness of a drug, although it contains full nectar, is
not discernible to the vision but is perceptible in the cure, in the same
way Hrishikesha addressed words outwardly harsh but internally

very sweet in import.
sinaat |
arirenrae ui Ea ELG LEIES Í area |
TATA TTA AT aaa qe: 2? N

32 . JNANESHWARI

11 Exalted- one spake: ‘—Thou hast grieved for those that
ought not to be grieved for, and art (yet) uttering Sapient
words. The wise (however) grieve not for the dead, any more
than for the living." (91)

The Chakrapani then said “I am utterly surprised to see the complete
change to front you have assumed all of a sudden. You lay claim to a
vision of truth and still you are the slave of your ignorance. How am I
to think of teaching Truth to you, you are yourself talking profusely
of your own philosophy. Just as one born blind, getting mad, runs
about uncontrolled, in the same way, your so called wisdom leads you
to wrongaction. You do not know your own self and you are pouring
lament on the killing of Kauravas to my utter dismay often and often.
Oh Arjuna,—pray tell me if this vast universe owes its existence to you;
is the belief in an eternal order of the universe a mere figment? Is it
all a meaningless talk in the world that God is the Omnipotent Being,
who moves and lives, from whom come all living beings, so that from
now we must hold that you are the author of all that is subject to birth
and death and that birth and death will disappear at the fiat of your
will. Should you forbear from killing the Kauravas through self-
conceit and self-delusion, just say, if they will live eternally thereby?
Pray, do not let yourself be the victim of any sucl illusion in your
heart that you are the sole real destroyer and all these men are liable
to die. Look at birth and death as parts of an eternal order; indi-
viduals come into existence and die according to the laws of this eternal
order of nature and then tell me why do you sorrow over the inevitable.
It is a surprise to me that you in your utter ignorance are blind to
truth and try to comprehend the incomprehensible and presume to
impart wisdom to us. See those that are thoughtful and wise, and

realize that birth and death are an error and mere illusion and do
not mourn over either.

Tae SUI WT cd SHY spa
Tae a frere: end genes qug UI 22 tI

12 "It is indeed not the case that l, ever before, was not; nor

thou, nor these lords of men: neither ig it the case that, here-
after, all of us are not going to be. (103)

Il. SAMKHYA—YOGA 33

into nothingness, both these are utter unrealities. The generative
creation and decay are appearances caused by Maya, Brahman
(the Supreme), being assuredly in itself indestructible and immortal.
Just tell me whether anything really is born when the wind causes
ripples on water. Consider further if any real thing is destroyed when

the gust of wind gets calm and the ripples disappear into the original
stillness of water.

Hasi mar 2E were ated sna
«IT Sgreronferiieena owe 23 N

13 "Just as the body's owner has, in this body, boyhood and
youth and old age, so also there is the taking on of another
body. The wise man is not therein perplexed. (108)

Here is a proof direct that the body is the same, yet it undergoes
changes with aging. See, it is childhood in the beginning: when it
disappears, youth takes its place. But there is no destruction of the
body along with the different changes. Similar is the case with the
soul which becomes embodied and dwells in different bodies. Those
who know this truth are free from the evils of delusion.

aaea Siena AaroorEyearg AT: |
amrarareratsfeermeaiteaiques ATTA $Y ou

14 “It is (only) the sense-contacts, O Son of Kunti, that give
cold and heat, and pleasure and pain. They come and go
and do not endure. Bear with them (all), O Scion of Bharata.

(111)

But the reason for ignorance on this subject is that we are at the mercy
of our sense-centres. They drag the mind to the objects of senses
causing delusion. The senses enjoy their objects, which create joy
and sorrow. These make the mind feel strongly attached to objects
and confused by their association. These sense-objects have variable
and different conditions and hence cause sometimes happiness, some-
times grief and at times both. For example, see the scope of words".
- They create hatred in mind on hearing slander or create pleasure
on hearing praise, although in both these there is nothing else but
mere words. Similarly “touch” has two sensations, soft and hard
and they cause pleasure and pain in the body although the “touch”

34 á JNANESHWARI

is the same. Ugly and handsome are the correlatives in vision and
they cause displeasure and pleasure although the vision is the same.
Fragrance and stink are the correlatives in smell. They respectively
give joy and displeasure to us when inhaled through the same nose,
Similarly sweet and bitter give rise respectively to pleasure and pain
and therefore know ye that contact with these objects of senses is
the cause of delusion and untruth. Those that give themselves up
to the senses feel cold and heat and automatically get entangled in
the bonds of pleasure and pain. It is the very nature of senses that they
exert a pull on the mind and make it feel no pleasure anywhere except
in the sense-objects. See how the sense-objects are just like the mirage
of the noon-time or like the glory (seen) in a dream which are felt
only momentarily. These sense-objects are just fleeting and ephemeral
and therefore you, Oh Dhanurdhara, should entirely rid yourself
of them and not associate with them in the least.

" fg a sate ged gemdw |
mAg NX WISHemr HTT LY N

15 “He, the manly one, whom these, O Best of men perturb not:
he the steadfast one, even-poised betwixt pain and pleasure,
he can properly claim deathlessness.

16 For the non-existent there is no co

l ming into existence, nor
passing out of existence for the existent. The true nature

of these twain has alike been seen by the Seers of Truth.
(123)
-objects is affected neither

free from the evil of being
olved in the sense objects

One that does not get entangled in the sense
by happiness nor by sorrow and he is ever
born a mother’s son. He does not get inv
for the pleasure of the Senses and is alone, know ye, eternal. Now
Arjuna, hear another thing I tel] you. Those who eo iow htful
only know it. There is in this world one all-pervading and hidden
Spiritual essence which only the learned always AE real. Just

Il. SAMKHYA—YOGA 35

extracted by skilfully churning the curds, or just as from mixed up
seed and chaff, when winowed, the chaff is blown away leaving behind
only the seed—even so the wise and the learned truth-seers easily get
free from the shackles of empirical existence seeing it to be unreal
after deep thinking and then their gaze is fixed on the real alone.
Therefore the wise seers have no attachment for things which are not
eternal since they have realized that only the eternal Atman is real
while the non-eternal and changing world of sense is unreal.

erar g afa da adai aaa |
Raamaa a aaa niaga N teu

17 “Understand THAT to be indestructible by which all this
has been permeated. Of this indestructible one, none can
achieve destruction. (133)

Considering the nature of the essential and the unessential, you will
realize that delusion and error is related to the unessential while what
is called real substance is by its very nature, eternal. That Brahman
from which the entire Universe has shaped and bodied itself forth
has neither any name nor form, nor colour, nor any characteristic.
It is the timeless, all pervasive Being, without birth or death and
cannot be destroyed even if an attempt is made.

amaa gA tat aat: ARTT: |
aaisa AAA WTUT dH $5

a wd afa gen wa wen gua

wt at a faerat aui eet genu ea.
a sad fad at marfa-

aa cat Atal at A AT

ant fren: amea gut

A gend EAA gm Ro Ul
Warfaerfird fret a TARTS |

wa w ger: qni oW OWRRIRT get HAW R? N

18 “These perishable bodies are said to belong to that eternal
body-owner, the indestructible one that passes comprehension.

Therefore, do fight, O Scion of Bharata.

36 JNANESHWARI

19 “He who understands him as the slayer, and he who deems
him as the slain: both these do not truly know. This one slays
not, nor is slain.

20 “He is not born, nor does he at any time die: nor, having once
‘been’, is he once again not going to ‘be.’ Unborn, eternal,
everlasting and primeval is he: he is not destroyed when the
body comes to be destroyed.'

21 "Who-so realises him as the indestructible, eternal, unborn,
and immutable: how and whom can such a person, O son of
Prtha, cause to be slain, or slay? (136)

Everything that has taken a body-form and shape is naturally perish-
able and therefore you should face fighting. With your self-conceit
fastened on the body and fixing your erroneous gaze on the body,
you are the slave of the belief that you are the slayer while the Kauravas
are the slain. You do not realise the essential truth. Were you to
consider carefully (you will realise) that neither you are the slayer,
nor they the slain. Just as in a dream you feel the dream all real,
but when you awake and look out, you find nothing; in the same way
being the victim of delusion and Maya you are enmeshed in this
error for nothing. Just see that striking at the shadow with a weapon
does not cause hurt to the body; or that the disappearance of the Sun’s
reflection from an overturned pitcher full of water does not make
the Sun himself to disappear along with the reflection, or that the
interior of any finite thing gives form to infinite space, but merges
into general space (Akash-Sky) as soon as the finite thing tumbles

down; even so although the body gets destroyed is the soul in-

pee and therefore, O Arjuna, be not under any illusion like
that.

arf siti rar fagra
wer memi mAs i

wat att faga soi-
vais carter LUE TEE N

II. SAMKHYA—YOGA i 37

MINATSAS TI wa
Ta: ada: PAVIA WURDE N RX N

AOSTA aaen i
aema fatectst aaga uu

22 "Just as, laying aside out-worn vestments, a person puts on
others, new ones; so laying aside out-worn bodies, the body’s
owner passes on into others, new ones.

23 "Him cleave not weapons; him burns not fire; neither do
the waters drench him, nor does the wind desiccate him.

24 “He is uncleavable; he is unburnable; he is undrenchable,
as also undesiccatable. Eternal all-pervading, stable, im-
mobile is he, enduring from yore.

25 "Non-manifest-unthinkable-immutable is he called, hence as
thus knowing him, thou dost not do well to grieve after him.
(144)

Just as we cast off worn out vestments and put on new ones, in the
same way does the soul cast off worn out bodies and take on new
ones. He being without origin, eternal, extremely pure without any
limitations is ever beyond the reach of destruction with any mortal
weapons. This soul can never be drenched in torrential waters, nor
can fire burn him, nor can the wind desiccate him. O Arjuna, the
soul is eternal, stable, immobile and all-pervading. O Kiriti, he is
non-manifest and unthinkable. Meditation is ever eager to be able
to see him. He is difficult to be comprehended by mere mental act
nor can he be realized through any practical means. O Arjuna, he
is limitless and the best of all the best. He is unaffected by the three
Gunas (cd , Wi , THA), has neither a beginning, nor an end, nor
any manifested form, nor attribute, but is all-pervading. O Arjuna,

once you come to know him as such, you will cease to grieve after

him.
app at fremd fret at Wem WWW
anfa ci Hetaret eb age N RR N

38 JNANESHWARI

26 “And even wert thou to conceive him as constantly being
born and as constantly dying, even so, O Longarmed, thou
dost not do well to grieve. (152)

Or, even were you not to hold the soul to be indestructible but hold
him to be destructible, still there is no reason for you, O Partha, to
feel distressed. The waters of the Ganges always flow uninterruptedly,
They flow at its source and even though they ultimately join the sea
they continue flowing all through its course. So (the three conditions)
the beginning, the continuance, and the decay, go on eternally and
are, know Ye Partha, entirely inevitable to all the beings. This state
of things (exists) from time immemorial and therefore you should
not in vain lament for it. Or if this reasoning does not appeal to you,
know Ye then that all beings are subject to birth and death. The
birth and death being inevitable, there is no reason for you to feel
distressed.

WT f eat Hees DW WW Wd

wemmufeguis + ot aga i 20 11

27 “For, certain unto the born is death, and certain unto the dead

is birth; so, for a matter that is inevitable, thou dost not do
well to grieve. (159)

That which is born is to disappear or what disappears is to be visible
again. In this way, rotates the wheel of time over and over again.
Just as the sun-rise and sun-set, automatically take place eternally,
so do the birth and death exist of certainty in the world. At the time
of the world dissolution all the three worlds come to an end, and
therefore beginning and end are unavoidable everywhere. If this ap-
ou why do you become distressed and why do you show
ignorance, knowing all, you Dhanurdhara? Viewed from the various
points, there exists no reason for you to lament. Hear also further.

vere erf are ara
TA FT RATT TIE TRY

Il. SAMKHYA— YOGA 39

All these living beings had no form before their birth. They received
their individual forms with their births. Similarly when they die,
then also they will have no other state, but have to return to their
former (formless) condition. That which becomes manifest between
birth and death is the body-form, which, through delusion is felt
as being possessed by the Soul, just as the dream, although an illusion,
appears to be real to the one asleep. Or, just as the water appears
wavy, when a breeze causes it to move or gold takes the form of an
ornament at the will of others, in the same way this world appears
in (various) forms through illusion, as the sky gets screened by clouds.
Why do you lament for that which has even no beginning emfas ardi).
Keep your gaze fixed only on (the Supreme Spirit) Brahman that is
imperishable; that Brahman on which the devotees concentrate their
minds, and get emancipated from illusion; that (Supreme Power)
Brahman, for reaching whom truth-seekers, becoming desireless,
seek refuge in forests. Great sages leading a dedicated life of celibacy
and practising various other penances concentrate their vision on
it (Supreme Power).

apatad wats aPatrapadtageta que TUE
araia: ifs wards Fe a da HPaT ou RE N

29 “Rarely does some-one perceive him; rarely like-wise does
another discourse on him; and rarely does anyone hear of
him: and, even after hearing, not one (we can almost say)
has knowledge of him. (172)

Viewing that (Supreme Power) Brahman, several attained peace
of mind having renounced all worldly possessions; some, while sing-
ing (His) praise, got converted in mind and became completely
absorbed permanently: others hearing his praise became peaceful
(in mind), forgot their own bodily existence and getting experience
of the soul, were absorbed in the All. Just as all rivers flow into the
sea, none flowing back because they could not be contained, in the
same way the great Yogins become of one spirit when their minds
reach the Supreme Power, Brahman, and then on the strength of
their spiritual power they rid themselves of re-birth.

adr framed Sd Wder WU
wen wafer a od ag tt 30)

40 JNANESHWARI

30 “The body's owner within every one's body O Scion of Bharata,
is ever unslayable; therefore thou dost not do well to grieve
for all (these) created things. (177)

Look! there is only one spirit pervading the universe, which exists
everywhere, and in all bodies and is beyond the reach of destruction,
even if one were to attempt it. Every thing takes place naturally by
his will-power, what for do you then lament here, pray tell me. |
do not see why this appeal, the higher truth fails to convince you.
Viewed from diverse points, such lamentation is unworthy of you.

aaa aren = farag |
wife qaredutsemq aR a RN 3? N

31 “Having regard even for thine own Dharma (Duty), thou
dost not do well to waver; for except righteous fight, there
exists not, for a Kshatriya ( warrior), another greater Good.

(180)

Why do you not even now weigh the matter properly? Why do you
get obsessed with such ideas? Why are you remiss about your own
duty in this situation, which is the only proper course of action. Even
if the Kauravas fare worst, or some calamity befalls you, or the whole
universe is deluged suddenly, still you ought not to abandon your
own religious duty. Will you find your salvation by surrendering
to pity on this great occasion? O Arjuna, allowing your mind to
be served with pity is not proper on the very verge of war. Just see
that the milk of the cow which is food proves a poison if forcibly
administered in a pneumonic case, wherei

feelings.

Il. SAMKHYA—YOGA 4l
WEVOUT wast CaWETCWUTRR |
ga: afer: wr wart utes u 33

32 "Come upon them of its own coming—a gate to heaven un-

barred: blessed the Kshatriyas, O Son of Prthà, who chance
upon such a fight. (191)

O Arjuna, know ye, that this warfare has come because of your own
good luck or, here is opened the very store-house of religious ful-
filment of duties. Why call it a fight? The very Heavens have opened
their gates and stood before you incarnate in the form ofa fight through
the force of your own bravery: or it looks as though on hearing of
your renowned quality and valour, Fame herself has become enam-
oured of you and has come to choose you as her husband. It is solely
on account of the fruit of his good deeds (Hee) that a Kshatriya
gets a chance of a battle, just as a way-farer happens luckily to find
a costly jewel on the high street. Or the opportunity has come up
just as nectar should fall into the mouth opened out for yawning.

wa ad caf vat dud a afore
aa: cart atta cw feat maA N 33

33 “But in case thou dost not wage this righteous war, thou wilt
then have given up thy Dharma and the glory; (and) sin shall
be thy portion. (196)

Now to abandon this war and get dipped into lamentation over what
is merely fancied is like you yourself courting your own disaster. O
Arjuna, it would amount to your voluntarily losing the fame acquired
by ancestors, were you to lay down the arms in this battle. (Your)
existing fame will wane and the whole world will censure you and
serious mortal sins will seek you out and stick to you. Just as a widow
is insulted everywhere, so is the fate of a man who leaves the path
of religious duty, or just as the vultures mangle, from all sides, a corpse
left in a forest, in the same way, great sins devour one devoid of any

religion of his own.
arf anit qari raaa Sema
surfer umetfedenafatesm t 3Y u

42 JNANESHWARI

34. "The creatures, moreover, will recount thy undying infamy;
and, for those that have been honoured, infamy outweighs
death. (201)

Therefore were you to forsake your own duty it would be sinful con-
duct and you will not escape for all time the stigma of ill-fame. The
wise should live only so long as there is not a whit of clinging to one’s
name. If so, just say how you will back out of this war now. You

will no doubt return from here without the least malice, and With `

a heart full of pity but the Kauravas would never, O Partha, believe
in it. They will surround you from all directions and will shower
arrows after arrows on you. Your pitiful heart, O Partha, will not
come to your rescue. Further, even if you manage to escape from this
deadly peril to your life, still such life would be worse than death.

WATE AIA AT ARIAT: |.
WWE cd agadt wat area area BY I

35 "Through fear holding back from battle: so will deem thee
the mighty car-warriors, of whom, having once been highly
esteemed, thou wilt incur light estimation. (206)

You forget one thing more; you came here full of zeal for fight. Were
you out of kindness to start back tell me, O Arjuna, would your feelings
of kindness be believed by your wicked enemies?

saaa spe fzurfer aag: |
Faaa i ait pen oq ETN RE 11

36 "Many a word unutterable will they utter:

thy enemies,
slandering. thy valour. What indeed more pai

nful than that?
(208)

They will shout “Arjuna got frightened and went away.” Is it an
honourable thing to leave behind such a slur on your name? O Dha-
nurdhara, people carry on with a hard Struggle and at times even
sacrifice their lives, and leave a good name behind. You have easily
and without effort won this fame, which is as unique and without a
parallel, O Partha, as the Sky. All the three worlds resound with
your uncomparable fame and heroic qualities. The kings of all the

a Ao. in

Il. SAMKHYA—YOGA 43

countries ever sing your praise on hearing which, even the God
of death and others are overawed ; so compact and pure is your fame
like the waters of the Ganges, seeing which all the brave in the universe
get inspiration. Hearing of your extra-ordinary bravery all the Kaura-
vas have lost all hope of their own life. Just as the wild elephants
feel the terror of death on hearing the roaring of the lion, even so
do all the Kauravas feel in mortal terror of you. Just as the mountain
trembles before the thunderbolt (a weapon of Indra) or as a serpent
is to an eagle, in the same way they all consider themselves in regard
to yourself. If you now return without giving a fight, you will be
Jeopardising all your great name and will, on the contrary, degrade
yourself to the most abject position. (They) will not allow you to
run, but will capture you and humiliate you. Then they will, without
limit, utter the worst calumnies to your face, which will pierce your
heart. Why not then fight bravely and enjoy the kingdom of the
world?

Bat wr mea ven far ur wed ArT
amga wien Tea WW: qe!

37 "Or slain, thou shalt attain Heaven; or conquering thou
shalt enjoy the Earth. Therefore, arise, O Son of Kunti,
taking the resolve to fight. (220)

Or were you to lose your life while fighting, you will without any
effort secure everlasting life. Therefore, O Kiriti, do not think about
this but get up and take up the bow and begin to fight immediately.
See, by doing one's own duty (moral religion) all sins are washed
off. How (then) has the suspicion of any sin arisen in your mind?
Say, would there be any drowning by taking resort to a boat or any
obstruction by walking over a plain road? This could oniy happen
in the case of an ignorant one who does not know how to walk. There
will be death by taking nectar if it is mixed with poison; in the same
way there will be failure if one’s own duty performed with the aim
of securing reward therefor. And therefore, O Partha, there will be
no sin if you do the fighting bravely, harbouring absolutely no motive

(in such fighting).
gage at Fat SHIRTS samet i
«dt wera qued We TATAR Uu 3c

44 JNANESHWARI

38 “Make pleasure and pain, gain and loss, victory and defeat,
a matter of indifference, and thereafter engage in combat:
that way thou shalt incur no sin. (226)

Do not exult to find happy things nor be downcast at calamities,
Never count in your mind consequences as gain or loss. Never think
beforehand whether there will be victory or death. Bear patiently
the consequences whatever they might be after acting according to
what you consider proper as your own duty. In this way, be of firm
mind and then naturally there will be no touch of sin in your action.
Therefore be now prepared for fighting entertaining no doubt what-
ever.

Wer dsfwfger atet afeatt feret ar
GoM Feet wur Wm sepe werent 3e

39 “This is the view-point a la Samkhya’’ ( Discriminating-
pose) set forth for thee; now however, hear the view-point
a la 'Yoga' (Eventempered-activism ) equipped with which
view-point, O Son of Prthà, thou shalt rid th yself of the bondage
of karman (action). (230)

So far. (I) preached to you in brief the path of Samkhya Philosophy
(Path of knowledge): Now hear what I shall tell you with certainty of
the Path of Yoga—(eventempered activism). When one is imbued
with the principle of duty for duty’s sake (free from expectation of
any reward), one is entirely immune against any contagion (bondage)
of action. One wearing an armour of steel, can bear a shower of

of arms and can come out with unquestioned victory at the same time
protecting himself.

40 “Herein there is no destruction of initial

there ensue any impediment
tinuation). Even a very litt
(Discipline) saves (one) fro
In the same way (one) walkin

to his worldly happiness can o
thus making the best of both t

effort; nor does
(due to deficiency or non-con-
le (practice) of this Dharma
m greater danger. (233)

Il. SAMKHYA—YOGA 45

activism has thus the Samkhya Path included in itself. The principle
underlying the eventempered activism is to continue doing action
but not to harbour any attachment to the fruit of action. Just as an
exorcist is not liable to be possessed by ghosts, (in that way) one perfect
in the enlightenment of eventempered activism is not entangled in
any limitations (Su) of worldly life's action. That Yoga of dis-
cernment (eventempered activism) is above deserts, good or ill and
sin, and being extremely subtle and yet very firm is above the sway
of the three Gunas. Should you, O Arjuna, be able to secure with
the help of the merit of former good life, even in a small measure,
the light of this discernment in your heart, you will have destroyed
completely for yourself the danger of the cycle of life and death.

TATA HT SETHE quem |
AMAT VA gea ATTA ti Y $i

41 “Herein, O Joy of the Kurus, the Intellect which forms the
discriminative-determination is one and final; whereas many-
branched and void of finality are the intellects of those not
forming (such) determination. (238)

The jet of a lamp although small (in size) gives light to a greater area:
so is an enlightened mind, not to be treated lightly: O Partha, those
that are thoughtful greatly wish for this discernment and vision and
it is rarely met with in the world. A ‘Paris’ (philosophers stone) is
not to be had in a huge quantity like other things, or a droplet of
nectar is obtainable by sheer good luck. In that way a truth discerning
vision which ultimately aims at absorption. in the Supreme Being
like the Ganges meeting the ocean, is difficult to be had. O Arjuna,
only one thing in the world is real intellect viz. intellectual passion
for God which has no other goal but that of reaching God Almighty.
Besides these there are other thoughts (evil wishes) which being liable
to be perverted, only the thoughtless always remain pleased with
them (evil wishes). And therefore, O Partha, they always desire for
and get the Heavenly pleasures, worldly pleasures, and also Hell.
They never get even a glimpse of the bliss of the self.

urat gferat ard waren Pad: |
azarexat: wp arereedir TRT: Ys

E 2

; 46 JNANESHWARI

42 “This florid speech that they proclaim—the undiscerning Ones,
addicted to Vedic creed and maintaining, O Son of Prtha,
that there exists nothing else. (245)

They always propound meritorious acts of ritual on the authority
of the Vedas and go to establish the superiority of actions; but in
their heart of hearts they crave for the fruit of their actions. They
preach that (one) born in this mundane world should perform sacrificial
rites and other actions, and should then enjoy the heavenly bliss
which is so pleasant. O Arjuna, these evil-minded persons (further)
say that there is absolutely no other happiness worth having except
the heavenly bliss.

SPRICHT: FANT HARARE |
Farag Wadi sft x3 n

43 “With their souls ridden with desires and yearning for (the
goal of) Heaven—(the Speech) concerning (prati) the attain-
ment (gatim) of (diverse) enjoyments and lordships through
multifarious specific performances, yielding births (upon
births) and fruition of karman (action). (248)

They give themselves up to desires, and perform acts, their hearts
being always full with the passion for enjoyment of the objects of
the senses. While performing the diverse actions they never neglect
the prescribed forms and procedure, and are very particular in’ per-
forming religious acts in an expert way.

Rebate qug |
caer qz: wart a feted xy n

44 "By that (. Speech) their minds being carried astra y, clinging
(as they do) to enjoyments and lordships, their intellect,
which is to form discriminative-determination, does not prove
well adapted to culminate in enrapt-concentration (samadhi).

(250)

But they do one bad thing. Entertaining in their minds a passionate
desire for Heavens, they forget the Almighty, in whom centre all
the sacrificial rites. Just as camphor is piled up and then set fire to
or sumptuous dishes may b

€ mixed up with poison or a pitcher filled

Il. SAMKHYA— YOGA 47

with nectar should be overturned by a kick, in the same way they
debase their religious merit by harbouring the passion for enjoyment
of the motive lying behind their performances. They secure merit
(393) by making efforts. Why should they then covet worldly hap-
piness? But alas, O Arjuna, it cannot be helped. These unlucky
persons do not realise it. As a good cook should prepare best dishes,
but then sell them out in return for money, in the same way they destroy
the religion by thoughtless desire for enjoyment of the sense-objects.
And therefore, O Arjuna, I say that these people while engaged in
the debate over the interpretation of the Vedas harbour evil thoughts
in their hearts.

Apakan Sar eae wars |
feral rarae fate aA u vu u

45 "The triad of Gunas (constituent-aspects) make up the
(entire) subject-matter of the Vedas: rid of that Guna-triad
do thou become: O Arjuna, rid of dualities, ever abiding in
pure essence (Satva), of gaining and guarding, and master
of the (true) Self. . (256)

Know ye for certainty that these Vedas are all pervaded by the three
Gunas in combination (constituent-aspects) (Wcd-Xsq-T91) and there-
fore only the Upanishads are to be considered as possessing the quality
of Satva. The rest, involved in the Rajas and Tàmas qualities-enjoin,
O Dhanurdhara, the performance of actions like sacrificial rites etc.
leading to enjoyment in the other world. Therefore know this ye
Partha, that this path of ritualistic action constitutes the very root
of suffering, joy and sorrow and so do not allow the mind to be moved
in their direction. You do rid yourself of the three qualities and their
tendencies, never allow any sort of egoistic meum et tuum to pollute
your mind, and never lose sight of, even for a single moment, the

thought of the ecstatic bliss of self-realisation.

Waa TAMIA aad: Aaah |
«ramp way dew sme fata: ud

46 “As much purpose there is in a water-well when every place
is over-flooded with water, so much purpose there is in all

the Vedas for a Brahmin in possessing (Brahman—) know-

ledge. (260)

ty
it?

AD

48 JNANESHWARI

Although the Vedas preach volumes and suggest various ways still
we should select and adopt only such as lead to our own enduring
and everlasting good. Although with the rising of the Sun all the Ways
without exception become discernible, tell me if all these are ever
(simultaneously) trodden over by people; or is it not proper that
even if the whole surface of the Earth is flooded with water, we should
only take as much of it as we need for our purposes. In that way those
that are learned ponder over all that is contained in the Vedas and
adopt only as much as is necessary and acceptable, viz. the Eternal
(knowledge of the Supreme Spirit srgram ).

TAAUA WT BAT HATTA |
WT aingia d agia i vu n

47 "Thou hast a (rightful) title to action, but only to action:
never at all to its fruitiens. Let not the fruits of actions be
thy (inspiring-) motive. Nor let thy attachment be to in-
action. (264)

Therefore O Partha, viewed from all these considerations the only
course proper for you to follow is your own duty (in this Warfare).
We have considered this problem in all ways and have come to the
conclusion that you should not abandon your own duties as enjoined.
You should not harbour any desire for the fruit of the action, nor
have any tendency towards evil actions, but you should go on doing

good actions with no motive whatever for enjoyment except doing
your duty.

UTC: pe Fath aS aaa wiser
Reud: at aa ant amt venia vua

48 “Steadfast in Y. oga, do thy actions, O. Dhanamjaya, relinquish-
ing attachment and becoming even-tempered (alike) in at-
tainment or in non-attainment : (such) Evenness is called
Yoga, . (267)

|

Ww

MIL.

Il. SAMKHYA—YOGA 49

cast. An action that succeeds is certainly serviceable, but even when
it remains incomplete it should also be taken in mind as successful.
Whatever is attained by following one's duty should be dedicated
to the primeval author—the Supreme Being (srfzjeW) and then
take it that it will be completed. Mental equipoise (equanimity)
in the face of both success and defeat in an action is described by
the learned as the greatest Yoga.

FM Dat Ht qeg |
at Wea WUTUT: WWE YE N

qagat merie v3 graza |
TATA Wsueq aT: ep PAETA Yo i

49 “For, by far, O Dhanamjaya, is the action (with its fruit)
inferior to the Yoga of Discernment. Seek refuge in Dis-
cernment: erring wretches are they that lust after fruits.

50 “United to this Discernment, one discards both the well-
done and the ill-done of this world. Therefore, apply thyself
to the Yoga. Yoga in action bespeaks craftsmanship.

(273)

O Arjuna, evenness of mind is the sole essence of Yoga, wherein are
naturally unity of vision (illumination) and action. Considered from
the point of view of the Yoga of Discernment, performance of fruit-
motived action looks inferior to that of Yoga. And yet the performance
of these actions prepares the way to the Yoga of Discernment since
this Yoga is the consummation reached through the performance
of non-motived actions. Therefore, this Yoga of Discernment is
a strong shelter, and O Arjuna, you should seek refuge in it, and rid
yourself of the desire for fruit from the bottom of your heart. Those
that apply themselves to this Yoga of Discernment, cross over to the
other bank of mundane existence and the shackles of both merit and
sin drop off from them.

aust qfar fg wet aa Aaa: |
wala: Wd Tes uut
51 “For, united to this Discernment, the Sages, relinquishing

the fruits issuing from action, and liberated from the bondage
of births, attain to that Abode where there is no ailing. — (278)

50 JNANESHWARI

Even while they live on the plane of performing actions, they never
touch the fruit of their actions and therefore they escape from the
tortuous wheel of birth and death. These illumined by this Discern.
ment, O Dhanurdhara, reach that eternal everlasting Abode of Bliss,

Wal do Wü: qae |
WT Teale fade Mere eT ab KR N

52 “When thy Discerning-power crossed beyond the morass of
infatuation, then wilt thou experience a recoil from ( Scrip-
tures) both the heard (and followed), and (those ) to be heard.

(280)
You yourself will also be so ready and prepared when you rid your-
self of this illusion and when all your desires are relinquished. Then
you will secure the pure and deep knowledge of the Self and your mind
will automatically be desireless and in such state will be experienced
the vision after which there would be nothing to be known or learnt.

qatar à mur earata faa
wares gea ara 1 X3 d

53 “When thy Discerning-power, confounded by (dissentious)
Scriptures, endures, steadfast and unmoving, in an enrapt-
concentration (samadhi) then wilt thou attain ‘Yoga.’ " (283)

The confounded state of the mind's power brought about by its as-
sociation with the senses will afterwards be i i

settled in an enrapt—
ave attained the Yoga.

ww saa
aa WI art a Pag |
feeit: fe nia frente aaa few v

54 Arjuna Spake :—“What lan

Il. SAMKHYA—YOGA 51

Here Arjuna said, “O you all merciful Being, I would ask some
questions about this, which you should kindly answer.” Hearing
these words Lord Krishna said with pleasure “O Kiriti, you may
ask, with gladness of heart, whatever questions you wish.” Then
Partha said to Sri Krishna “Tell me, O God, who can be called
Sthitaprajna (One of perfectly-poised discernment) and how he
should be known? By what marks can he be identified? Who is
said to be (femrafz) one of perfectly-poised discernment? Simi-
larly in what state a man who constantly enjoys the happiness of
enrapt meditation (WI?) exists, what is his form, O Lord of Laxmi,
tell me all this. The very incarnation of the Supreme Absolute Power
Lord Krishna invested with all the divine glory of the sixteen qualities
then said.

STAT ATS |
Wasa Fat BATT Tay WF ATA |
ARAVA qe: feesmmeetend 1 WM UI

55 The Exalted one Spake “When he, O Son of Prtha, renounces
all desires lodged in the heart, and is by himself, content within
himself, then is he called a man of perfectly-poised Discern-
ment. (291)

O Arjuna! hear, the one thing that comes in the way of the happiness
of the Self is the strong desires that exist in mind for the objects of
senses. One who is ever contented and whose heart is full of satisfaction
and who has completely destroyed the strong desires for pleasure
which make him fall headlong into the mire of sense-objects, and
whose mind is absorbed in the bliss of the Self-such a one is Sthi-

taprajna.

Zea fae: gay famem:
diens: eres ireeart t XE wu

56 "With a mind undejected in the midst of sorrows, and im-
mune from cravings in the midst of joys—he from whom
passion, fear, and anger have fled away—he is said to be the
man of perfectly-poised Discernment. a Sage. (294)

One whose mind remains undejected in the midst of diverse sorrows
and who never gets entangled in the craving for pleasures, in such

52 JNANESHWARI

a man there hardly remains any passion and wrath and he never
knows any fear, his mind being ever full with the bliss of the Self.
One ever remaining in such a state is Sthitaprajna. Such a right-

thinking man abides with no diversity, having overcome all mundane `

difficulties.

a: ARATTA STET SHIT |
aaa a eft qeu wem wfafisat i vou

57 “He, who encountering diverse good as well as evil things,
feels no attachment. towards anything, and neither rejoices
(in the one), nor loathes (the other, ) his Discernment is
(really) perfectly-poised. (297)

He behaves evenly with all, like the full (moon-day) moon that gives
light equally both to the virtuous or to the evil-doers: his unfailing
equality towards all knows no distinction whatever. He is ever kind
to all beings, never making any distinction. He never rejoices at
the acquisition of good nor loathes untoward things. Such a one,

O Arjuna, who is free from joy and sorrow and ever full with the
Bliss of the Self is Sthitabuddhi.

Wal HELA a gaisg ada: |
Staavia yer Wfafesat tt uc u
S8 “And when he ( facile

from every side
then may his

) like the tortoise withdrawing its limbs
, withdraws his senses from sense-objects,
Discernment be said to be perfectly-poised.
(301)

fare fafa erences af
east TAS TE rur fred veu

S9 "Sense-objects recede from the body’
ody’s 5
to feed upon them, but | y $ owner when he cease

eave behind his reli Were
this relish ceases after t E es

he vision of the Supreme. (303)

ll. SAMKHYA—YOGA 33

O Arjuna, I shall tell you one wonderful thing. Persons practising
Yoga abandon sense-objects resolutely. Yet, even though they control
senses such as hearing, vision, etc. they are not able to control the
tongue (sense of taste) ; they get entangled in sense-objects in a thousand
ways. How can a tree be destroyed only by cutting the top-most
foliage, while its roots are being watered? Just as it (tree) flourishes
and extends on all sides on the support of the water, in the same way
through the tongue (sense of taste) the sense-objects get strengthened
in the mind. The objects of the other senses can be checked, but those
of the tongue cannot be checked so resolutely, since, without feeding
life would not survive. But when, O Arjuna, by constant application
and practice the experience of the Supreme Spirit is reached, the tongue
is also automatically conquered. When there is the realisation that
the Supreme Spirit is not distinct from one's own Self, the body ceases
to function and the senses also forget their objects.

"adt ait mien qewer fuf: |
staat srt acta ser AA o

60 “For, O son of Kunti, (even) of a person of understanding,
(and) even when he is making effort, his impetuous senses
forcibly carry away his mind. (310)

Even to those that always try to control the senses, O Arjuna, they
become uncontrollable. Those that devote themselves to Yoga with
vigilant study and put around themselves a fencing of Yama and
Niyama, and control over their minds, are also oppressed with the
irresistible power of the senses; even an exorcist is deluded by spirits,
in that the manner the desires taking the garb of Riddhi-Siddhi (occult
powers) overwhelm the senses and delude the persons. On such
occasions faced with the power of the senses the mind gets uncontrolled
and remains prostrate at the mercy of the Senses, making study futile.
O Arjuna, such is the strength of senses.

attr aair uem Gen smt Wen |
aat fg Afai cer war sefeser N glu

6l “Restraining them all, one should abide in Yoga, making

ME his goal; for, he who keeps his senses under control,
his Discernment can be said to be perfectly-poised. (315)

54 JNANESHWARI

Therefore, O Partha, one who rids himself of the temptations of
sense-objects and defeats the senses, is alone of certainty, fit and
able to follow the path of Yoga and to be of perfectly-poised discern-
ment. One whose heart is never tempted by any sense-objects always
secures the realisation of the Self and so, never loses sight of ME in
his heart. Otherwise even though such a person to all appearances
never associates with the sense-objects, still should there linger in
his mind the least desire for sense-objects, he must be said to be all
worldly from beginning to end. Just as a single drop of poison taken,
gets circulated all through the system and unmistakably results in
the loss of life in that way even the slightest desire for sense-objects
lingering in the mind completely destroys all sorts of right thinking.

met fara Fa: SATA i
AA Asad Bea: SRTHTG weiss 1 S21

war gata Hg: eater egfafaun |
maaga famem sumta <3

"In a person constantly thinking about objects of sense there

is born an attachment for them: from attachment springs
passion; from (thwarted) passion arises wrath ;

62

63 “From wrath ensues bewilderment ; from bewilderment, con-

fusion in accumulated knowledge (smrti); from failure of
accumulated knowledge, crash of discernment: with discern-
ment crashed, he perishes outright. (321)

Even though there ma
in the heart, it brings a

blind takes to running and nd keeps on running about
aimlessly, with the intellect sett; 2 :

Il. SAMKHYA—YOGA 55

In this way right thinking gets its bottom knocked off. Just as the
body gets still with the loss of life so becomes the state of one with
the loss of intellect. Therefore, know ye, O Arjuna, just as a spark
when applied to a piece of fire-wood gets spread out and capable
of reducing to ashes the entire Universe in the same way should the
mind ever come to think even casually of sense-objects, it brings
upon itself (such a big) downfall.

qaaa aaraa i
aada seais n gX N

64 “Per contra, one, moving amongst objects of sense, with
his senses bereft of (all) attachment and aversion, and obedient
to his will: such a disciplined self attains to perfect serenity.

(331)

Therefore, all the sense-objects should be completely expelled from
the mind and then wrath and hatred will automatically get destroyed.
O Partha, hear one important thing; when wrath and hatred get
destroyed, the senses, even when they enjoy the sense-objects do not
cause harm. The Sun in the sky touches the entire universe with his
rays, yet he never gets in any way affected by any sin of contact (with
impure objects). In the same way one in no way attached to the sense-
objects, but has, on the contrary, got himself rid of passions and wrath,
even abides in complete bliss of the Self. Such a one does not feel
anything but the Self even in the (sense)-objects of enjoyment. Say
then, who could be affected, and by what sense-objects? Were water
to drown water, fire to burn fire, then only one who has reached per-
fection could get confused by the sense-objects. Thus one, who abides
in the essence of the Self, with no feeling of any distinction, know ye,
Pārtha, is of certainty a Sthirabuddhi.

were aiga AATA |
sedat grep afe: aA ey N

65 “On attaining perfect serenity there results for him extinction
of all sorrows; for, the discerning faculty of the man with
a peaceful and serene mind quickly stabilises itself. — (338)

The worldly troubles never enter into a mind wherein always dwells
uninterrupted bliss. How could hunger and thirst have any fear

56 JNANESHWARI

for one, in whose stomach has sprung up a spring of nectar? In the
same way, when the heart is ever full with bliss, how can it have
any fear? His intellect naturally dwells in the vision of the Supreme.
Just as a lamp continues to blaze unflicking in a breezeless place
in the same way the discerning vision in a Yogi fastens itself on the
Absolute Being.

WIPE ERA a RA AAT
q amaaa: UAT HA: JERN EU

66 "Such (stable) discernment does not belon g to one not practised
in Yoga (sense-control) ; and to one not practised in Yoga
there ensues also no at-one-ment (with the Supreme). There
is no peace to one not reaching at-one-ment, and whence can
there be bliss to one not having peace? (342)

One who does not possess in his heart this strength of stable discerning
faculty, gets entangled into the snares of the sense-objects. O Partha,
he is neither steady in intellect nor is there ever created in his mind
any keen desire for such. Since Such keen desire for steadfastness
never touches his mind, how could he, O Arjuna, expect to have any
peace of mind? Where there is no attachment for peace of mind,
there could hardly exist any remote touch of happiness even by mis-
take, just as there can never be salvation for a sinner. A man with
no peace of mind can expect happiness only if it be possible for the
burnt seed to germinate. It follows, therefore, that the unsteady

mind is the root of all miseries and it is desirable to keep the senses
in complete control.

ind a ship on the waters.
|: (348)

II. SAMKHYA—YOGA 57

escaped from while in mid-river, in that way one, who has already
become one with the state of the Self, is afflicted by miseries of mundane

existence, once he begins to be indulgent towards the senses even
for play or sport.

TATA ngA ardia aaa: |
strantttearhuecer sat ofafesart es ou

68 “Therefore, O Long-armed, he whose senses are on all sides
held back from the sense-objects, his discernment is perfectly
poised. (351)

If the senses are to surrender themselves up, of their own accord,
there remains little to be further striven for, and it should, O Dhanan-
jaya, be taken as a thing of special gratification. Just as the tortoise
calmly spreads out its limbs and withdraws them at will, in that way
one, whose senses remain under his control and act up to what he
dictates—such a man should be considered as one of perfectly poised
discernment. There is one more secret mark of (knowing) one who
has reached perfection, of which, O Arjuna, I shall tell you listen.

ur frat ceperat seat ema aT a
meat wafer wer wr frat Tea cpu $e N

69 "What to all creatures is night, therein the self-controlling
Sage bides awake; wherein the creatures keep wakeful, that
is night to the Seer who has seen (the Supreme). (354)

One who is ever awake to the state of the Supreme, towards which
all other beings remain asleep, and who remains asleep (shuts his
eyes) towards the sense-objects, for which all beings remain alert
and struggle violently, is the only person who has escaped from the
trouble and has become one of perfectly poised discernment and

proves himself to be entirely a great Sage.
equum staat EN |
aed aT d afana ad
a maata A ARAT to Ut

58 JNANESHWARI

70 “Just as the waters enter into the ocean that keeps on being
filled, and (withal) maintains its bounds undisturbed, in tha,
wise, he into whom all the desires -enter—he attains peace:
NOT the one who desires the desirables. (356)

O Partha, there is one more mark of knowing such a person. The
gravity and solemnity of the sea is always unaffected. Even t
all rivers get flooded and fall into the ocean, yet the ocean neither
swells in volume, nor transgresses its limits; or, in the summer even
the rivers get dry and yet the ocean never gets reduced in volume,
O Partha. In the same way the mind of the Sthitaprajna does not
get agitated by the advent of success and glory (aefefats), nor does
he get downcast in mind by their not coming at all. Does a small
wick shed light at the house of the Sun? Or does the Sun get shut
up in the dark, in the absence of a lamp-wick? Similarly he takes
no cognisance either of the coming of or the going away of Riddhi-
Siddhi, but remains in great happiness in the bliss of the self. He
treats as insignificant the very mansion of God Indra, as compared
to his own house; how can such a one feel enamoured of a Bhil's
hut? He who finds fault even with the nectar, would never take (even)
the rice-paste: in that way the Yogi, having himself experienced bliss
of the self, hardly sets any value on the enjoyment of worldly glory.

It is therefore no wonder, O Partha, that he attaches no importance

to the worldly Riddhi-Siddhi, when he never cares even for heavenly
bliss.

hough,

Rem Ar Wah qubavfr Bree: |
ftit frc: a anfrafierssty h 6? i

"4. "That person who, renouncing all desires, walks along freed

of longings and unswayed by the my" poss and the ''I"- ness;
he attains peace.

He alone, know ye, is a tr
ledge of the self and is ever =

RATES rae eT es

Il. SAMKHYA—YOGA 59

72 “This is the Brahmic state, O Son of Prtha, having attained
it, one does not lapse into delusion. Abiding in this (same
state) even at the final hour, one reaches extinguishment
in Brahman.” (367)

Such is the Brahmic state unique and boundless. Those that are
desireless, experience it, and attain the Supreme state without efforts
in the long run. This Brahmic state through which the Sthitaprajna
is enabled to become absorbed in the Brahman without being obstruct-
ed by the agitation of the heart arising at the time of death, that state
is personally preached by Lord Krishna to Arjuna"— so said Samjaya.

Hearing Lord Krishna, Arjuna said to himself, that the Lord's
line of thinking was just what he wanted to his advantage. Since
Lord Krishna has condemned all actions, the advice that I should
wage the war automatically becomes void. With this idea Arjuna
felt thrilled in his mind on hearing Lord Krishna, and he will now
raise doubts and ask grave questions. It will be a very beautiful
occasion since the talk is as the very abode of all religion or the deep
and fathomless ocean of the nectar oftrue knowledge. Theall-knowing
God Almighty will himself narrate that account and the same will
be narrated by Jnàneshwar, the disciple of Nivrittinath. (374)

aera ara FANSAT: N R N

CHAPTER III

KARMAYOGA

©

SUCI aq seemed wat fEAT |
aq fe weft att at fafa anra g n

ARJUNA SPAKE.

1 “If weightier than action thou wouldst have the (self-poised)
Discernment to be, O World-destroyer, then why upon such
dread action dost thou set me, O Kesava? (1)

Hear ye, now what Arjuna thereon said—"O Lord of Lakshmi, I

have listened attentively to what you said. If you are yourself definitely

of opinion, that nothing remains like action or the doer of it, how then

do you, O God, tell me to do the fighting and drive me without any

i i dful affair? O God, you yourself condemn

all action; how then do you Cause me to do this murderous act? Just

think for yourself, O God, if you do not recognise any action in the
least, why do you then bring about this Carnage at my hands?

saris ate Agaa a)

wea ae fafaa da TIUS

IIl. KARMAYOGA 61

Originally ignorant, Oh Lord Krishna, I was overpowered by this
blinding passion and I betook myself to you for light. Strange indeed
are your ways and intriguing enough are your words of precept!
Is this your dispensation for your devout servants? All is lost indeed
if this be your assurance to those who stake all on your word. Should
you yourself preach such a confused course of action” said Arjuna,
“little indeed is the hope and consolation in knowledge that brings
more harm than good!" He added, “the hope of securing knowledge
has indeed gone to pieces. On the contrary my mind which was so
far steady and quiet is now getting completely stirred up and perplexed;
speak to me in simple and plain language. I am dull-witted; so speak,
Oh Krishna, in a plain and definite way, so that, even a dullard like
myself will understand. A medical treatment is necessary if a cure
is intended; only the medicine should be palatable and sweet. So,
preach to me the complete truth of the deepest meaning, but in a
plain way so that my mind can grasp it. Having secured a preceptor
like you, why should I deny myself the fulfilment of all my wishes
and why should I waver when you are to me the very divine mother?
If by good luck and without making any efforts one were to get the
Kamadhenu (heavenly cow yielding all desires), why should one
scruple to desire to one's heart's content? Were a Chintamani (a
fabulous gem supposed to yield to the possessor all desires) to come
to hand, why should there arise in the mind, the unhappy idea of
begging, and why not ask for whatever is wished for? When one
approaches an ocean of nectar, why should one suffer from thirst,
after having taken the trouble of going as far as that ocean? Thus
I have, by my good luck got access to your Divine Power as a reward
of my devoted worship to you during many lives past. Why should I
not, therefore, ask of you whatever I wish for? Now that the day
of plenty has dawned for my wishes, my wishes have now goyainew
life as it were. All my past merit has now begun to ripen and thus
all my desires have become triumphantly fructuous and successful.
For thou, Oh Lord, hast to-day completely been at my disposal.
O, You God of all Gods, I hail your glory. Just as the suckling knows
not (restriction of) any fixed hours for sucking (milk from) the breast
of its mother, in the same way, O God, I am asking you, O Lord of
unlimited mercy, whatever I desire and long for. So tell me definitely
that which would lead to my good here, as also to the life everlasting

in the other world.

62 JNANESHWARI
siaaa |
>

aas aan ar qur Seer mum
Aa Areas ANAN WYRTSTHO N 3 N

3 The Exalted-one spake: “(As current) in this world, O Sin-
less one, a two-fold system of Discipline was by me, ere this,
announced: of the Samkhyas by the method of Discriminating-
Pose, of the Yogins by the method of E ven-tempered Activism,

(32)
At this question of Partha, Lord Krishna felt surprised and said,
"O Arjuna, whatever I said was said in brief. While making clear
the Yoga of Discernment, I made a casual mention of the Samkhyas'
Path of knowledge and you became confused in mind for nothing,
not having understood its implications. Know then this truth about
both the paths. O Partha, both these have been pathways originally
(emanating) from myself since the beginning of time. One is called
the Yoga of Knowledge; it is practised by the followers of the Samkhya
philosophy, and at the mere vision of truth their souls get united with
the Supreme Self. The other is, know ye, the path of action (the system
of even-tempered activism) and those God-seekers who betake them-
selves to it, excel in the virtue of action and those who wish for eman-
cipation reach Divine truth. Both these appear different but are in
fact one and the same such as a ready-made meal and one that is yet
to be prepared, both have for their object the satisfying of hunger.
Rivers appearing to flow in different directions for instance in the
Western and Eastern directions, ultimately meet when they flow into
the ocean. In the same way both the ways of life lead to emancipating
vision, only they differ in the ways in which they are put into action
according to the respective capacities of the followers. Just see, à

Ill. KARMAYOGA 63

4 "Not by the non-performance of actions does a person attain
the action-free status; nor by ( their) mere renunciation does
he achieve the goal. (45)

Were one to renounce actions like a Yogin without first performing
his ordained duties, such a renouncer of actions cannot attain “‘action-
free status," since it is foolish to think that the "action-free status"
would be secured merely by abandoning one's obligatory duties.
Could it bea wise thing to abandon a boat when one, in a risky position,
has to cross a river? Why should, one wishing to satisfy his hunger,
not prepare any food himself or not take such food as is already pre-
pared? So long as the desires have not been allayed the bondage of
action continues. All actions, however, cease as soon as one attains
the state of eternal contentment. Therefore, O Arjuna, bear this
in mind that one wishing for “‘action-free status" must not abandon
the duties prescribed by his religion. Besides it is a vain and silly
talk to say that actions performed according to one's choice or need
do succeed, and those abandoned disappear. Just consider and get
this point cleared, but bear this thing in mind definitely, that one
cannot escape from actions merely by abandoning them.

a fg ahaa arate sig faescrese |
aria gras: at ad: wen xou

5 “For, nobody, even for a single moment, can ever remain
un-engaged in activity, since everyone is compelled, helpless,
to act, through Nature's constituent aspects. (53)

As long as we are under the sway of illusion (HTT ) the mother of
three Gunas, it is ignorance to speak of adhering to and renunciation
of action; for actions are naturally dependent upon the three Gunas
(a-a). Assuming, we renounce all actions enjoined by the
Scriptures as duties, would that serve to put an end to the natural
tendencies of the senses? Would the ears leave off hearing, or eyes
seeing, or would the nostrils be choked up and stop smelling—tell
me: or would the life-winds “Prana” and “Apana” cease to move,
or the mind become blank, or would hunger and thirst and other
desires stop functioning or would slumber or the wakeful functioning
of mind cease, and would the legs forget walking, or apart from all
this, would birth and death be got rid ot? If all these things cannot
be stopped, then renunciation of action is meaningless. So long,

64 JNANESHWARI

therefore, as there is the sway of Maya it is not possible to renounce
action. All actions take place automatically through the force of
Maya: so long, therefore, as that Maya is in existence, the individual
holding to or renunciation of the grip of action proves unavailing.
Just see, even if one were to sit motionless in a chariot, still he has
got to be moving along with the chariot, being dependent (on the
chariot). Or as a dried up leaf gets blown away by wind, and continues
to float in the sky-cavity even though it is lifeless, in the same way
under the influence of Maya and of the organs of action, actions
continue to be done automatically even at the hands of persons of
"action-free status." Therefore, relinquishment of Karman cannot
be effected so long as there is the influence of Maya. In spite of this,
those that say they can relinquish (Karman) are simply perversely
' obstinate.

meuf tae STET WAT FATT d
saa fayeren fermare E S N G

6 “(And) he who, repressing the organs of acticn, (yet) con-
tinues recalling in mind their objects, deludes himself and
is styled “a man of false conduct. (64)

There are those who aspire to be “
their ordained duties; and to that er
of the organs. But they do not su

action-free” simply by abandoning
ad only repress impulsive tendencies
cceed in securing true renunciation.
Their mind goes on thinking of actions. They only make an outward
show of being action-free, which is nothing less than the merest
travesty of freedom. O Partha, take it that such men are always
entangled in the allurements of sense objects, there is absolutely no
doubt about it. Now I take this occasion of telling you the’ marks
of true renunciation, Oh best of bowmen, and hear it attentively.

afafa sere freres |
mf: alate: @ fa p 1

7 pee ee hand, one who, through the mind, exercises
T Me sense-centres and, by hi “acti
c h us orgar ton,
O Arjuna, performs the Yog ots

a of Action—free from j í
? attachment
—he is the one to be preferred. É (68)

Such a one is firm in his mind and is completely absorbed in the

IIl. KARMAYOGA 65

Supreme, and yet his outward behaviour looks like that of an ordinary
human being. He lets alone the senses in their (respective) objects
and is never afraid of them: also never neglects to perform the pre-
scribed duties that come to his lot. He does not repress the tendencies
or impulses of his organs of action, yet he never allows his mind to
be affected by their passionate reactions. He never falls a victim to
desires nor does he get himself soiled by the filth of infatuation. Just
as a floating lotus-leaf never gets wet with the water, he remains uñ-
tainted in the tangle of worldly affairs and appears like others. Just
as the reflection of the Sun abides along with the water, like all other
things on the earth, even though the Sun himself does not really exist
there, in that way, to a casual observer he appears just like an ordinary
person. But no one succeeds in finding out his real attitude. The
person who is endowed with such aspects should alone be considered
to be emancipated from the fetters of hopes and expectations. O
Arjuna, such an emancipated person alone should be called a Yogin
and, therefore, I ask you to be such a Yogin. Do control your mind,
and keep your heart peaceful and then let the organs of action indulge
in their objects with complete pleasure.

fai ge TA cd HA a WHAT: |
mAai a a a Ren: c

8 “Do thou engage in action that is appointed; for action is
greater than no-action. Even the carrying on of thy body's
(vital) functions cannot be achieved by actionlessness. — (TT)

It is not possible in this world to be action-free. Pray consider well,
why you should then follow the prohibited course? You should
therefore perform, with no modifications, whatever duty befalls you
from time to time. One more interesting thing I tell you, O Partha.
Doing your duty in such a way brings about emancipation automati-
cally. One who performs his duty prescribed by the Scriptures, follow-
ing the procedure laid down, without any object in view, decidedly
attains salvation through these actions.

amata Hosa AA PAIT: |
aad a attr eg wur Bü

9 “This (whole) world is under the bondage of action, save
the action done as and for a Sacrifice (Yajfia); but action

66 JNANESHWARI

done for that purpose, O Kunti's Son, do thou practise free
of attachment. (81)

Doing one's duty as laid down by one's religion is in itself the daily
propitiatory sacrifice and adherence to it does not involve any sin.
When one abandons one's religion and gives oneself over to evil
habits for the pleasure of doing evil things, one gets fettered into
the bonds of birth and death. Therefore, whoever continues doing
the sacrificial rites in the form of his duties according to his own
religion would never become entangled into the meshes of the mundane
existence. The soul in this mortal world is fettered in bonds of actions,
simply because he deviates from the path of Sacrificial rites in the
form of one's religious duties, being infatuated by Maya. About
this, O Partha, I shall tell you an anecdote of the primeval time when

God the creator created this world with all its ordered life and all
these institutions.

NEU: WI TET Fara aA: |
seht seas Asiae 11 fou

10 “The Creation's Lord ( Prajapati), aforetime, created .the
creatures along with the Sacrifice, and said: "With this

do ye bring forth. May this prove the yielder of your desired
ends! (86)

III. KARMAYOGA 67

way to follow your own religion as the only sacrificial rite is the only
duty you have to do." The God Brahmadev added, "see, if you follow
your own religion with devotion, that will prove a kamadhenu, and
will never forsake you leaving you helpless.

gar aA d ST a a: |
RER NAIA: SETS ALAA 1) $9? oU

11 “With this do ye foster the Gods, and may the Gods in turn
foster you! Fostering each other (thus), ye shall gain the
Highest Good. (95)

When you follow your own religion, all the deities will feel propitiated
and will easily give you all desired things. If you worship the deities
in the form of following your own religion, they will certainly provide
you with the wherewithal with which to make your own living and
will not leave you in need. You thus worship the Gods and they will
be propitious to you, and then will be created reciprocal affection
between the Gods and you. When this is achieved, whatever you
propose you will succeed in doing and all the desires of your mind
will be fulfilled. Your word will never be dishonoured and you will
be powerful enough to command, and the Goddess of Prosperity
Will be seeking for your commands, as the woods remain waiting
bedecked with flowers, and loads of fruit etc. at the door of the spring
season.

weary At fg at GT Tee aAA: d
AAT At Yeh Et US A LRU

12 “For, the Gods, fostered by Sacrifice, shall yield unto you
the enjoyments desired by you. When (thus) yielded by them,
whoso, enjoys them and has not himself made a return to them,
he is a downright thief. (101)

Similarly your very luck personified will itself follow searching for
you with all happiness. If you conduct yourself with firm faith in
your religion, be assured that you will be happy in all respects and
have no trouble whatever. (If however) after securing all glory you
Were to get tempted towards the sense-objects and fall victim to the
Sensual enjoyment and omit to worship the Lord of the universe in
the proper way, using the wealth and the glory given to you in gift

68 JNANESHWARI

by the Gods, feeling pleased at your performing the sacrificial rites;
similarly were one not to offer oblations to the Fire nor worship to
the Gods, nor serve the Brahmins with meals in due time, or were
one to fail in one’s devotion to one’s preceptor or not extend hospitality
to sacred guests and persons, keep contented men of his own caste
and religion—in this way becomes oblivious of his own religious
duties and through pride of riches and glory, gives himself up entirely
to enjoyments and pleasure; such a person, O Arjuna, would bring
down on his head the penalty. He must lose all the glory secured
by him. Also he does not remain in a position to enjoy the pleasures
he secured. Just as the spirit leaves the body of a person, the span
of whose life is over; or just as the goddess of wealth does not dwell
in the house of an unlucky person, in the same way, the very fount
of happiness gets dried up where one’s own religion in the prescribed,
sacrificial form ceases to exist, in the way light disappears with the
extinguishing of a lamp. So also ye hear my words, Oh, you, all
creatures—where the duties according to one’s own religion have
ceased to be performed, freedom from Maya also ceases to exist there,”
so added Virinchi (God Brahmadev). “Therefore, O beings! he who
abandons his own religion, will be punished by the all consuming
destroyer (41d) and will be deprived of all his possessions, being
taken as a thief. Like ghosts mustering on a cemetery, he will then
be enveloped by all his sins and all the miseries in the universe and
whatever other calamities there exist. To such a state is reduced
the one who is blinded by a vain-glorious conceit, and then no lamenta-
tions would be of any avail when the hardship and miseries have
enveloped him. Therefore, do not abandon your own religion and
never allow the senses to get unruly,” thus preached the Brahmadev
to the people. He added: the fish living in water meet instantaneous
death as soon as they get out of water: in the same way one leaving

one’s own religion is utterly annihilated. Therefore all of you should
always be busy in practising your ordaine

i d duti this
to you again and again, uties and I repeat
TAT: eed speed adife
E ESSI

13 “The pious who eat

Ill. KARMAYOGA 69

One who performs his prescribed duty without expectation of any
fruit out of it, utilising whatever riches he has got,—similarly one
who worships his preceptor, cows, and the sacred fire, and who on
suitable occasions worships, and propitiates Brahmins, and also
presents libations of water to his deceased ancestors, and in this way
performs prescribed sacrificial rites, also makes meals along with
his family members, out of whatever is left behind after making
oblations to the sacred Fire, purifies himself out of these sins by that
holy food. O Partha, he gets freed from all sins by the eating of the
remnants of the sacrificial offerings as nectar cures leprosy. Just
as one, who is firmly settled in Brahman knowledge, never gets
even the touch of any illusion, in the same way sins never touch one,
who eats only the remnants of the sacrificial offerings. Therefore
one should spend according to religious commands whatever is earned
by following that religion, enjoying contentedly only that much as
would be left over. Therefore, O Partha do not, in your conduct of
life, follow other ways: such was the ancient path according to the
narrative given by Murari (Lord Krishna). Those that mistake their
own bodily self for their inmost spirit and give themselves over to
the enjoyment of sensuous pleasures out of selfish motive, not minding
anything—such way-ward fools in their error do not realize the secret
of the observance of their sacrificial rites and blinded by egotism,
only wish to enjoy the pleasures. Those that prepare and enjoy
sumptuous dishes as are palatable to their tastes are only erring persons
who verily swallow nothing else than the sins. All the riches that one
may come to possess are meant to be given over as offerings in sacrificial
tites of one’s own religion, and are thus to be dedicated to the service
of the Highest Person in the form of Sacrificial rites. Leaving these
truths aside, the fools prepare various delicacies of food only to satisfy
themselves. Know this that the food is surely not an ordinary thing
which helps to make sacrifices fruitful and to propitiate the Supreme
Lord. It should be considered as the very symbol of the Supreme
Deity since it is the very means of subsistence of the universe.

serrer Aah WeiegTe?b a: |
WaT gata Tat TA: WHAT AA: U Qo

wW stas fate aA |
qem ward sur frat ust RETA N EMIT

70 JNANESHWARI

14 “From food arise creatures; the origin of food is from rain:,
from sacrifice rain is produced: Sacrifice has its origin from
Karman (action).

15 Know that the source of Karman is in Brahman (=i. the
Veda; ti. Primal Matter) and that Brahman (in both senses )
has its source in the Aksara (Immutable Absolute Highest
Brahman). Hence, the Brahman, which pervades all (this
series), is ever dominant in the Sacrifice. (134)

All the living beings in this world grow on this food that itself Springs
from rains. The sacrifices are the means of bringing on of the rains
—while sacrifices themselves are fruit of Karman (activism) which
thus in its turn takes its origin from Brahman, which is revealed in
Vedas. The Vedas are thus the manifestations of the Immutable
Absolute (Higher Brahman) and therefore the entire universe im-
moveable as well as moveable is all primarily pervaded by the Supreme
Spirit. Know ye, O husband of Subhadra, (Sister of Lord Krishna)
that Sacrifices form the Karman (duty) incarnate and therein dwells
the Supreme in the form of the Sacred Vedas.

Wd safai wh aata T: |
wage att ont a afa a eI

“Whoso here, that does not co-operate in rotating (anuvarta-
yati) the Wheel (of the Sacrifice) thus set in rotation, he
lives a life of sin, finding delight in (mere) things of sense;
he, O Son of Prtha, lives his life in vain. (138)

16

Such is the old traditional lore of the sa
in brief, Oh Dhanurdhara; and, therefo
self-conceit omits to live in the path

are the core of Proper religion, is inde

crifices that I have told you,
re, one who being blinded by
of prescribed sacrifices which

III. KARMAYOGA 7]

of course. Why then should one grudge to perform the duties prescrib-
ed for us? Hear, Oh ye Savyasachi (an epithet of Arjuna). Those who
having reached a state of existence, are averse to perform their duties
are certainly rustics.

ECHTE ATTA ATT: |
aada wp Agere at a fat 20 d

17 “He, contrariwise, whose delight is (only) in the Self—who
is content with his Self, and who remains satisfied only within
his own Self—to him there exists no urge for action. (146)

Note that he alone is free from the pollution of action, who ever abides
in the blissful knowledge of the highest Self while living in the bodily
life. For he is free from all attachment for action, dwelling as he
does now in the eternal blissful intuition of the Self, and having nothing
else to do in his life.

- aa aa panat areas PAA |
qae a wPaedenmenr i g ou

18 “Of him here, by action done, there is no purpose of any kind
served, nor is any purpose whatsoever served by action not
done; nor does there exist for him any purpose whatsoever
depending (for its fulfilment) upon any of the creatures.

(148)
All actions come automatically to an end, once the bliss of the Self
is secured, in the way all the means come to an end, once the object
is realised. All these means (in the form of observance of one's own
religion) have got to be used so long, O Arjuna, as the realisation of
the Self has not been secured.

TATA: Add BA BH AAA |
HAA grep HA TATA que Wt LE N
19 “Therefore, without attachment, ever do the act that has to

be done. For, a person, doing the act without attachment,
gains the highest (goal). (150)

Therefore, O Arjuna, do control always all the solicitations of the

72 JNANESHWARI

senses, and dropping all selfishness, follow the path of your own
prescribed religion. Those who dwell in this path of disinterested
devotion to one's duty with no selfish motive whatever reach the
emancipating Vision of Supreme Brahman.

aang fe aana CURT: |
Amaga ATI RARA i Ro d

20 “For, it is by action all along that Janaka and others achieved
Perfection. Moreover, even out of consideration for the
conservation of society (lokasamgraha), thou wilt do well
to act. (152)

Just see, Janaka and others attained salvation without in any way
relinquishing the prescribed actions. Therefore, O Partha, devotion
to duty enjoined by religion should commend itself to you as it is
bound to serve one more cause. By doing your own duty disin-
terestedly, you will be giving a proper lead to others and setting an
example to them. Thus incidentally this world will be saved from
misery. Just consider, even those that have reached the Supreme
Brahman and realised the action-free status, having reached per-
fection, have yet to continue in the path of devotion to actions even
after securing emancipation, (with a view) to lead others to the reli-
gious path: just as a man with eyes wide open slowly walks ahead
along the road being followed by the blind, in the same way the wise
men should take the ignorant along with them and teach them their

religion. If the wise one is not to act like this, what and how will
the ignorant come to know about their own duties?

amaA Sessa mea
TAU TAT HRI twee qo Ve N
21 “Whatever the best (man

) does, th 91125
the ordinary man. Whate € very same thing do

ver he set 4
the world conforms to. ^ Es EAT
Whatever the elders do, is called t

the religion and it is followed by

Ill. KARMAYOGA 73
aA mata acted fag aay fra
SISTRCTSTRTed Wd UT a HALT 1 33 Ut

22 “There exists not for me, O Prtha's Son, anything at all in
the three worlds that has to be done, nor anything to be obtained
that has not been obtained: yet I continue to be in action.

(160)

Why should I, O Partha, give you examples of other people? I myself.
follow in the same path. Should it be possible to say that I observe
the prescribed religion in order to protect myself (from coming calam-
ity), or for achieving some object in the world? No one, as you know,
is as perfect as I am, and none possessed of such extraordinary power
as I do have. (Yet) you have seen with your own eyes—the miraculous
achievement—how with my unique power I recalled to life (from the
region of Yama the God of Death) the soul of the son of the preceptor.
In this way, I too perform dispassionately the prescribed duties.

afe gré a ada sg medi:
WW aad ATOM: TT TAT UW 33i

23 "For, were I—if ever—not to be sleeplessly at work, O
Prtha’s Son, men in every wise (would) follow in my track.
(164)

And I myself, walk in the path of my own religion as mortals, moved
by desires, would do,—for the same high purpose—that all these
creatures, who live by my will, shall not stray from the right way.

Sei wer ut cen Vay |
AHL A HAL eNTqWgen ur Nm! RY iN

24 “These worlds would (then) sink into ruin, if I were not to
be at work. I would (thus) be author of (caste) intermingling
and bring destruction to these creations. (166)

Were we in the fulness of our satisfied being, to remain absorbed
in the state of the Self-realisation, how would the people fare in life’s
journey? The people look up to us, observe how we act and learn
from us how to conduct themselves well. This social order obtaining
So far shall not be disturbed. Therefore, O Partha, those especially
that are powerful and are all-knowing should not abandon actions.

74 JNANESHWARI
Wr mHwafagdY rg gifa WTU |
satfgg iere hana HATES N VY N

25 "Just as, O Descendant of Bharata, the unwise act, with
attachment to the action, even so the wise should act, (but)
without attachment, with a view to achieve conservation of

Society. (1 69)

Just as one seeking the fruit of his actions performs his duties (Karman)
with a view to obtaining the fruit, in the same way, the disinterested
man of vision, with no fruit-motive, should also lay stress on the
performance of actions. This, I repeat, is necessary to preserve and
protect the institution of society. One should act up to the ideals
prescribed in the codes, and lead people to act similarly, and you
should not give room to ordinary mortals to suspect that you are
in any way different from the ordinary pattern.

W Wd seras afar |
sw wen frg Ae: epe 1 RE

26 "One ought not to create any discord in the attitude of such
ignorant ones as may be at

tached to action. The wise man

should make them willingly take to all works (by) himself

doing works in the (proper) mood (of equipoise). (172)
How can a child which c.
breast, take heavy foo
food should be given t
have strength just eno

an with great difficulty suck (the mother's)
d? Therefore, O Dhanurdhara, no heavy
9 such a child. In the same way, those that
ugh to perform actions, should not even in a

III. KARMAYOGA 7S

27 “Of actions which, in every wise, are the doings of the Primal
Nature's constituent-aspects: one, whose intellect is deluded
by egotism, regards himself as their author. (177)

Were you to take on your head, the load of another, tell me O Dhan-
nurdhara, whether you would not be bent under it? In that way
actions good or bad arising out of the primal nature’s constituent
properties are shifted on to himself through a delusion by the ignorant,
who fancies himself to be their author. To the bigoted, selfish, short-
sighted and foolish persons, the mystery of this spiritual knowledge
should not be revealed: Suffice this for the present. O Arjuna, hear
attentively what I shall now tell you for your good.

aratad q Aetatat Afa: |
ToT Wee ada sft WeHr A Ws i «sod!

28 "But he, O Long-armed, who is aware of the truth of the
differentiations according to constituent-aspects (leading to
differentiations of) activities—realising that (actions proceed
when) constituent aspects (senses) operate upon constituent-

aspects (sense-objects)—he is not attached (to actions).
(181)

The primal nature's body-sense from which all actions emanate,
drops away from those souls that have realised the Being of the
Supreme Self. They drop all sense of false pride and go beyond the
shackles of Nature and its Process and live even in their body-form
as spectators fully transcending the mutual ties between the Gunas
and actions. Even though, they exist in human forms, still they do
not get themselves fettered by actions, just as the Sun, in no way gets
himself affected by any affairs of the world, which are carried on in
the light he sheds.

THA: Wwe THAT |
aera way Fete fragt VE Ut

29 “Those that are deluded by the Primal Nature's constituent-
aspects, are involved in an attachment for the constituent-
aspects and their resulting actions. These feeble ones, the
knowers of the part (truth), one who knows the whole ( truth)
Should not unsettle. (184)

76 JNANESHWARI

Those that are deluded by the powers of the Primal Nature's con-
stituent aspects (Gunas), are dragged into the whirlpool of actions.
The senses being in contact with the movements of the Gunas, function
according to their nature; yet, those persons shift, through a delusion,
to themselves the authorship of the actions which are performed by:
these Gunas.

afta aati satin WRETCHTEHTORTETUT |
Fatai wat qemew fane: 30 N

30 "(So then) with thy thought Self-ward directed, do thou
dedicate all actions unto Me; rid thyself of all desire and
all sense of *my'—ness, and engage in the combat, free of thy
(soul's) fever. (186)

So do you perform in their entirety, all the prescribed duties and
dedicate them all to me, always keeping your mind fixed on the
Supreme Self. Only, do not allow your mind to entertain any egotistic
idea such as “This is the action: I am the doer: I will do it." Be not
under the sway of your person, (body, but) rid yourself of all selfish
motives, and then you may freely enjoy the sense objects as they come
and go. Now take up this bow in hand, and mount the chariot, and
assume your Kshattric (martial) role, with a peaceful and firm mind.
Thus you shall spread your fame in the world, heighten the sense of
respect for Self-religion (duty), and rid this earth of the dead weight
of evil. O Partha, now knock out all doubts, direct your mind to the
war, and talk not of any other thing but of war.

à A wate fromgfiesta amar: |
Aaa Feat asf exif: i 3? u

\

31 “Those mortals who

Those that receive with devo i his de teaching
^ tion t i i i
f 1 li t Q : A ~ finite and lasting 3

th full faith i :
bonds of all actions that they ae porum, will be free from the

i

III. KARMAYOGA TI

32 "Those on the other hand who, envious of it, do not act up
to this mine teaching: consider them, the thoughtless ones,
ds doomed to destruction, being utterly confounded in all

- their wisdom. (191)

Those, on the other hand, who under the grip of delusive Maya give
themselves up to indulgence to the senses, and turn away from my
teaching or treat it lightly looking at it with a contemptuous eye as
idle talk, out of sheer impudence, are evil souls that are intoxicated
with the drink of wine in the form of infatuation, poisoned with sense-
objects, and stuck up in the mire of ignorance. The fools cannot
appreciate the teaching of the Yoga of actions, just as jewels placed
in the hands of a corpse are wasted, or just as the blind cannot enjoy
morning light, or just as moon-light is of no use to a crow. The fools,
therefore, do not heed it (teaching) but, on the contrary, ridicule it
and this is but natural, as a moth cannot bear the lamp-light. It goes
to embrace the flame that consumes it: in the same way the enjoyment
of the sense-objects is self-destruction tó such fools. Similarly O
Partha, such ones should not even be talked to as they get wearied
with thoughts on spiritual matters.

wes Wed em: seeds i
sata ata warts frre: fe nea n 33 u

33 Man, even when possessed of knowledge, (ever) acts con-
formably to his inner nature. Creatures follow out their
inborn nature. What can coercion avail (there)? (202)

Therefore, the learned should not allow the senses any sort of in-
dulgence on any plea, such as fondness, fun, or sport. Just say can
one play with a serpent? Or can one succeed in befriending a tiger?
Or can one digest a deadly poison? Uncontrollable indeed are the
flames of fire getting wild even if ignited out of fun: in the same way
the senses used to indulgence bring in their train a great danger. Also
look at the matter this way. The body is indeed at the mercy of alien
Nature. Why should we then struggle to give diverse enjoyments
to it? Why should we, day in and day out, devote all our plentiful
resources to the body that is not independent? Why should we fatten
the body by making endless exertions and by acquiring wealth of
different kinds at the cost of our religion? This body is made up of
the five gross elements, and it will get dissolved in the end also into

78 JNANESHWARI

these five elements. Where shall we then go and seek for the reward
of all our efforts once the body is so dissolved? Therefore merely
fattening the body is,- know it—purely self-destruction, and therefore
one should not put one's sole heart into it.

gaada xmt erafeadi |
qut aS at Ter ufvwfegdtu 3Y ou

34 “Of (every) seuse-centre, towards its (respective) object
its passion or aversion is inherently determined. One, ought
not to fall under their dominance; for, they are the two way-
layers in one’s path. (210)

Well may it be said that happiness shall be our reward in the heart
were we to provide things according to the tastes of the different
senses. This is a grievous error, for, the company of thieves may
keep one’s mind at peace only for a short time viz. so long as the limits
of the town are not crossed, or at times one might get deluded by the
Sweet taste of poison, only at the end to destroy one’s life: in the same
way the desires on the part of senses for their (sense) objects, make
them run after their pleasures in an inordinate degree; in the way a
bait deludes a fish that does not know the existence of the fatal hook

hidden under the bait. A similar state is created on account of the
desires for sense-objects. Where ther
ment of the sense-

Just as a hunter d

€ arises a desire for the enjoy-
objects, wrath is bound to be simultaneously there.
tives in his prey from all sides, and makes it go to
the particular Spot which proves fatal to it, So is the way of the desires
for the enjoyment of the sense-objects, of cornering and destroying
the discerning power. Therefore, O Partha, the passion and the wrath
are the two dangerous and treacherous enemies, that thou shalt avoid.
They should not, therefore, be associated with, nor should they even

be thought of. Let not the experi : re
; perience of th -vision
be spoiled (by dM: im. € bliss of the self-vi

Sor TUNE fmc quei eater |
enn frend Sa: vend saag: 1 ay

35 "Better i ;
"n ae 3 own code of conduct (Dharma), even though

deficient in qualit 3
Y, than an alien 3 7
so easy to be followed. To code of conduct, be it eve

in one’s own code of E eferred is death (while engaged)
peril ” uct. An alien conduct of code invites

(219)

lll. KARMAYOGA 719

The strenuous pursuit of one’s own religious duty, albeit that it is
full of shortcomings or hardships, is Superior to another’s duty that
may be done easily. However good the other religions might appear,
still one should abide by one’s religion. Just say, should a Brahmin,
however poor, swallow dainties prepared in a Sudra family? How
should one do a hateful thing? How should one wish for such an
unworthy thing and how one accept it even when such a wish is ful-
filled? Pray tell me if it would look proper for one to dismantle one’s
own hay-thatched hut, seeing other peoples’ houses built in mortar? .
Let it pass. Mating with one’s lawful wife, even if she be ugly to look
at, is the only thing right and proper: So one’s own religion, however
risky and difficult to follow, is one’s true help-mate in life beyond.
Do you not see that the sugar-milk drink well-known for its sweet
taste, is yet harmful, when one suffers from worms? How could
it (the mixture) be given to such a patient? Notwithstanding this,
a patient who takes it, will find his obstinacy met with evil in the end.
Therefore, he who desires his own good, must not follow the path
which is prescribed for others and yet is not proper for himself. Even
death in the act of doing one’s duty. is a noble and good thing, both
for success in this life and life beyond. To these words of Lord Krishna,
the God of all Gods, Arjuna said, “Oh Lord, I have heard carefully
all you have said: Still I would now ask you about some thing that
requires explanation to clear my mind:—

WI Jars |
aa ST TECHS WTd alt quw: |
afresate arta «enfe furem! 39 ou

36 Arjuna spake: “By whom impelled, then, does this person
commit sin, even though not wishing it, O Scion of Vrsni's
race, as though by force constrained?” (232)

O God, how does it happen that even wise men, as we often see, fall
from the right path and are found wandering astray? For, they are
indeed in possession of all knowledge and means to right conduct.
What indeed may be the cause that makes them transgress their own
religious duty and embrace the alien religion? A blind person cannot
Separate the seed from the chaff, but how should the wise get confused
and fall into this grievous error. Those very persons that relinquish
the path of normal actions, are again entangled into them and ever

80 JNANESHWARI

remain insatiate. Even dwellers in forests come and mix with human
society. Those that had kept aloof and completely avoided sinful
things are dragged to sinful career knowingly. The things, they were
disgusted with, and tried to shun, are the very things they feel an
urge for, and while attempting to evade them, they fall into the trap
and embrace sin. In this way the wise themselves fall victims to sin
and vice, what power may it be that is so strong that the wise are made
prostrate; tell me kindly all this.

siaga |

TE UT RT UT ANTES: |
Ferret Herren fagdafeg afore use u

37 The Exalted one spake “‘It is this lust—this anger—springing
from the Rajas—constituent—a mighty devourer and a
mighty sinner: understand that to be the enemy in this case.

(239)

At this, the Lord the Beloved of the yogins that are devoid of mortal
love, and the haven of rest to their heart—Purushottama said, “Oh
hear what I say. These—lust and anger are the terrible scourges that
have not got even a touch of mercy, they work like the very God of
destruction. They are like the dark cobras, keeping vigil on the buried
treasure of knowledge: (They are) the tigers, as it were, in the valley
of carnal pleasures, or (they are) the assasins that way-lay the path

They are the demons born of mind’s evi
S evil h
Rajas quality, and they are fed o eese D

: n the food in the form of nescience.
m n of Rajas quality, they are nursed and fondled by the
ER P ne Tamas quality has made them a gift of pride
oral enone QE a tae of Tamas, Bing i

1 H A p
of the God of Death, ee ae ae held in great honour in the city

III. KARMAYOGA 8l

playful act called "Bhatukali," clean eat up the three worlds, while
the thirst (TST) maintains herself on the strength of her position as
her (illusion’s) maid-servant. This apart: the lust and anger hold.
a position of honour with infatuation, while self-conceit has also
business dealings with them, on the strength of which the self-conceit
makes the universe dance to its tunes. Hypocrisy which clean cuts
out the intestines of truth, and stuffs truth's body with fluffy hay,
is also made to rule the universe by them (lust and anger). These
despoil the chaste devoted Lady of mental peace, and adorn the Mang
strumpet woman in the form of ignorance, and through her acts
pollute whole bands of saintly souls. It was they, lust and anger,
that knocked the very bottom off the discerning intellect and flayed
other-worldness, and have also broken the neck of self-control. They
devastated the forests of contentment and levelled down the forts
of fortitude, uprooting the young plant of Bliss. They rooted out
sproutlings of spiritual advice, wiped out the very name of happiness
and set fire in the form of three afflictions to the life of the universe.
They come into being with the body and enter into the very vitals
of life and soul, and are difficult to be traced even by God-Brahmadeva.
They sit quite close-side by side—with the knowledge and seem to
enjoy the same rank and so, once they get wild, become uncontrollable
in their work of destruction. They drown without water, burn without
fire, and hold in their all-destroying grip beings without a limit. They
kill without weapon, and bind without ropes and force capitulation
on the learned ones with a bet; (they) make the beings stuck up with-
out mud, catch them without nets, and never get defeated on account
of their toughness.

sere afgaat wet a |
aaa TT AAAI ! 35!

38 “As by smoke the fire is enveloped, and by dust the mirror;
as by chorion the foetus is enveloped, so is by it this enveloped:

(260)

Just as a serpent coils round the root of a sandal tree or the foetus
is enveloped by chorion in the womb, or as there cannot exist the
Sun without its rays, or the fire without smoke, or a mirror without
dust, in the same way we have never seen the knowledge singly and
absolutely free from lust and anger, just as good seed is ever covered
in the husk.

82 JNANESHWARI
Mad sme attra faafe ı
FRSA HAT FOLIA OM FE N

39 “Is enveloped by it, O Son of Kunti, the knowledge of the
man of knowledge by this his eternal enemy in the form of
lust—by this insatiable flame. (263)

In the same way, knowledge, although by itself quite clear, remains
a mystery, being enveloped by lust and anger. If one says that
they.should first be conquered and then knowledge acquired, it is
not possible to defeat them. Were strength to be acquired in the body
for killing them, whatever remedies are contemplated against them,
the remedies themselves, instead of getting useful to the users, prove
useful to them (lust and wrath), just as dry wood proves to the fire.

sai weit gfavearféresrerqra |
wwe sS BER 1 You

Tere afaa Burr aca |
TA steel afar u x? u

Sni Tengi: oe Ha: |
MUNI gfe: alge: T R: N ¥2 11

40 “The sense-centres, the mind, and the intellect are said to

be its location. Through these it bewilders the embodied-
soul by obscuring his knowledge.

4l Therefore do thou, O Best of the Bharatas, restrain at the

ara a pu. Ceres, and kill this sin which is the dest royer

oth of (theoretical) knowled; Í ractical

ae ge as well as of its (practical)

42 The Sense-centres are said to tr.
mind tran,
min scends th 5; and the discerning-intellect
m Its turn transcends the mind; vho is beyond the
discerning-intellect ; that is HE T

IIl. KARMAYOGA 83

and anger—and the senses give rise to actions. "Therefore, first of all
the senses should be conquered and controlled, and when this is done
the mind will automatically stop running about, and the discerning-
intellect will be set free, making the sinners—lust and anger—lose
all their support.

Ud qd: T€ Tel AeA |
wig STi WETSTEL BTW Fee II Y3 Uu

43 "Accordingly, winning the knowledge of Him who is beyond
the discerning-intellect, and sustaining the Self by self-effort,
do thou annihilate, O Long-armed one, this enem y in the form
of lust, so difficult to get at.” (270)

When these get removed from the heart, know ye, that they become
quite extinct. Just as a mirage is not separate from the Sun's rays, in
the same way when lust and anger exist no more, it means the attain-
ment of the knowledge of the Self, and then the soul abides safe in
the bliss of the Self. That secret of truth between the preceptor and
the disciple which is called the meeting of the true being and the soul
(mysticism), in that state the being will remain peaceful without getting
disturbed." Samjaya said to Dhritarashtra. “In this way spoke the
master of all those that have reached perfection and the Lord of the
Goddess Shri Lakshmi. That Eternal Lord Krishna will again narrate
an important thing, on which Arjuna, the Son of Pandu, will ask
questions. The value, as also the eloquence of that talk and subject
will give immeasurable happiness to the hearers.” Jnanadev, the
disciple of Nivritti, said, “Induce an inspiration to your desire for
knowledge and then taste the sweetness of the dialogue between
Lord Krishna and Partha.” (276)

PAN A JANSATTA: WW 3 M

CHAPTER IV
BRAHMAYAJNA
Introduction

To-day it looks as though the sense of hearing is blessed with the
vision of the glory of a new dawn. Verily, before it is laid open the
treasure of the Gita, and thus what was held to be a mere dream, has
come to be a fact and a reality. First and foremost, spiritual vision
is the theme of this dialogue; moreover the supreme person Lord
Krishna reveals it, and Arjuna, the prince among his great devotees,
listens to it. So the telling of this wonderful story becomes an eternal
joy—a consummation as perfect as the fifth note suffused with sweet
fragrance, or fragrance itself becoming sweet! Oh, what an extremely
magnificent and happy dispensation of good fortune—the Divine
Ganges is made to overflow with nectar! And the past meritorious
deeds and penances of hearers have come to bear fruit! Now, may
all sense-faculties meet in the house of hearing, merging themselves
in the sense of hearing, and be regaled with the extraordinary feast
of this Gita dialogue. Enough of this loose talk and digression, says
the master, begin the narrative straight-away.

As Lord Krishna and

IV. BRAHMAYAJNA 85

towards Arjuna. In truth the entire fabric of the universe is enfolded
in the person of Lord Krishna. For he is, in essence, beyond the utter
extremities of the formed world—yet assuming a finite bodily form
for the love of Arjuna.

STTSRTSTSTSITSE |
wa fiaa abt s eeaTTEHemTH |
Raan wae og agenasa ou

THE EXALTED-ONE SPAKE:

1 “Unto Vivasvat (the shining Sun-god) this ageless Yoga
(—teaching) have I expounded. The Vivasvat declared (it)
to Manu, and Manu communicated (it) to Iksvaku. (16)

Then God said to the Son of Pandu, “We once preached this Yoga
(3ZRT) to Vivasvat, but it was many ages ago. Then the Sun gave
that Yoga in detail to Manu. Manu attained it himself, and then
preached it to Ikshvaku (Son of Manu-Vaivasvat). Such are the
traditions of this Yoga.

v4 qvam xmmut fag: |
a Heats AAT ANT ex: TATU 3 oi

2 “Thus did the Royal sages come to know this (teaching),
received in traditional succession. That Yoga (teaching),
by the lapse of long time, disappeared here (on the earth).
O Tormentor of foes! (19)

Even after that, many sages in the princely order learnt and mastered
it; but of late there do not appear any, who know any thing about
it. For, mortal souls are beings inclined to desire and feel extreme
attachment to bodily pleasures, and thus they turn away from the
way of the self-knowledge. With a shaky faith in the self, men are
led away, and betake themselves to sensuous pleasures as the highest
goal, and worldly life is held precious as the very breath of life. But
then, what need should there be felt for fine clothing in a place inhabited
by naked Jain Saints? Tell me, can those born blind ever know the
value of the sun? What value would be set on music by an assembly
of the deaf? Does the jackal ever feel attraction for moon-light, and

86 JNANESHWARI

can the crow appreciate beauty of the moon, when he is blinded even
before the moon-rise? Thus how could those that have never touched
even the fringe of asceticism and the other-worldly-mindedness, and
who are utter strangers even to the language of spiritual vision—how
could such benighted souls ever attain to the vision of my Divine
essence? It cannot be known how infatuation went on increasing,
causing lapse of a long time. Thus disappeared this yoga in this world.

AVA HAT Asa ANT: Sen: FAA: |
webs & wat af cet Dag 3 1

3 “That very same ancient Yoga have I to-day declared unto
thee, since thou art my devotee and comrade, and since this
is the supreme secret.” (27)

Now that very Yoga, we have preached to you here, so you make no
mistake about it. This Yoga of actions is the innermost secret of my
life, and yet I have not kept it secret from you since you are very dear
to Me. You are indeed, O Dhanurdhara, simply the very embodiment
of Love, and the very vital life-breath of God's devotion, and the vital
Spring of friendship. You are the very substratum of faith; how then
would it be proper to conceal anything from you. Therefore, even
though we are now facing a great battle on the battle-field, still it is
necessary to leave that aside for a while, and notwithstanding this
disturbance I must root out the ignorance in your soul.

SIS STATS |
4 Arjuna spoke— “To

earlier the birth of
that thou didst expo:

@ later age belongs thy birth, to an

Vivasvat: How may I understand this,
und (it) in the beginning ?” (32)
aoa PEE iD phai you are the unlimited fountain of mercy
her covers her child with tender

ae You are the cool shelter to those souls who are tired and
aie n the Journey of worldly life; the Very mother to those who
re us en E ae We owe our very life to the divine grace; oh,

you Know well how a mother giving birth to a crippled child, has to

IV. BRAHMAYAJNA 87

suffer life-long hardships; such indeed, is your lot in relation to us.
You know all this and it is needless to say all this before You. Now,
my Lord hear attentively whatever I ask, and do not resent it. See,
the old story about your preaching the secret of Yoga of actions to
Vivasvat you narrated to us now, does not make any sense to my mind
even for a moment, since who this Vivasvat was, was not known
even to our forefathers. How could you then teach that truth to him?
It is said that he (Vivasvat) lived in very ancient times; while your
own life is only recent; so the two events are at variance with the fact
that you told it to him. But on the other hand, O God, your own
life is all a profound mystery to us; how can I, therefore, call it, at
once as untrue, what you have said; so do tell me ina way that I can
understand, all about this event,-that you gave to Vivasvat this noble
truth.

ATTA ATS |
agit & aAa wantt WW at
aag ae aati a cd Wer TAT Wd

5 The exalted-one spake: “Many are the births, mine as also
thine, O Arjuna, that have gone by. All of them I know; but
thou knowest them not, O Foe-tormentor! (41)

Then Lord Srikrishna said, “O Partha, you seem to doubt, that I did
exist when Vivasvat lived. You are thus ignorant—and fail to realise
the fact that, you and I, have passed through many births. I do fully
recollect whatever incarnations I assumed as occasions required.

Bash PASAT AMTATAPATIST AT |
sata carahrsst CAAT Uo & d

6 "Although I am the Unborn, and am immutable in essence,
and though I am the Lord of all existences, I do become born,
through my own Creative-potence (Maya), having assumed
sway over mine own Nature. (44)

Therefore, I do recollect even today all these earlier incarnations
(aam). Even though I am unborn in essence, I do suffer birth
through my own creative Prakriti. And even when I am incarnate
my original uncreated state remains intact, and uncorrupted. My

88 JNANESHWARI

coming into incarnate embodied life, and returning to my Supreme
abode, are mere reflections and appearances of my form felt through
the sway of the Gunas of that Maya. My self-identical essence is
in no way affected ; and yet during an incarnation-life I appear subject
to activity. That too is the effect of illusion; and with its exit I abide
formless and qualityless in my form of the Self. One thing is made
to appear as two through a mirror; and yet thinking the matter
essentially and rightly the reflected double is not a real existing second
thing. In that way, O Arjuna, I am essentially the supreme formless
Being. But when I resort to Maya, I get invested with material-bodily
forms for some special purpose.

at uar fg emen adafa area
HIATT TAHT ER o6 1

7 “For, whensoever there ensues a languishing of Dharma (right-
eousness), O Descendant of Bharata, and upheaval of Adharma
(unrighteousness), then do I create myself. (49)

It is in accordance with the primeval order of things that the spiritual
Structure of the world should be protected by me from age to age.
Thus my uncreate essence I lay aside and bid farewell to my unmani-
fest Being, when evil seems to vanquish and imperil the good.

8 “For shielding the good and
well as for setting the Dharma
age after age.

destroying the evil-doers, as

IV. BRAHMAYAJNA 89

swells with the bliss of the self-vision, for nothing but piety and
religion fills its life. The life of devotees overflows with the exuberance
of piety. Oh, son of Pandu, mountain-high heaps of sins get melted
and the dawn of a good life breaks in on the world, when I appear
incarnate (in a bodily form). It is for this purpose alone, that I
incarnate myself from age to age. But he alone is said to be a saint
of true vision who can realize this.

wet at a a faena at aft aaa: |
emer 3E Wesrew Af Arafat aig e u

9 “Whoso in this way understands the true nature of my Divine
birth and (Divine) function, he, relinquishing his (present)
body, does not come to birth again: he comes to Me, O Arjuna!

(58)

And he alone is truly liberated who is settled in the vision of the eternal
truth that I am born incarnate though remaining essentially unborn,
and that I am essentially actionless though I appear active. For such
a one, even though living in this mortal world, is not really moved
by bodily attachment and even though he wears a bodily form, is
not enslaved by his body functions, and when in due course his body
gets dissolved in the five elements, he merges in the essence of my
eternal self.

Aana WEHUT WINUTPHT: |
ag AMATAT WdT CLAIRE Yo odi

10 “Many are they who, getting rid of passion, fear and anger,
seek refuge in Me; become attuned with Me; and purified
by the penance (in the form) of (the above) knowledge, they
attain oneness (of essence) with Me. (60)

Those that are never worried over the past and future events, and
those that become free from desires, and never succumb to rage;
also those that are free from attachment to sense-objects and have
their minds enriched with the blissful vision of my essence, and who
live only by service to God and thus enjoy the bliss of the knowledge
of the Supreme Self; those that are the treasure house of the splendour
born of religious austerities and have become the home of true know-
ledge of the Supreme Self—making holy waters more holy—such

90 > JNANESHWARI

ones easily merge with the essence of My divine being and remain
in me, there being nothing like any difference between us. Just tell
me what is the propriety of going in search of gold when brass is rid
of its dross and rust(#). In that way those that have passed through
the fiery test of Yoga penance, and have their life purified through
their religious austerities, and true knowledge, have doubtless merged
in My form of the Self.

3 p at sere arena ATER |
WW atiqaded qe: at ada: g? it

11 “The way they resort unto Me, that same way I favour them.
Men, from all quarters, follow My path, O Son of Prtha (66)

And it is only natural that those who dedicate their life to me shall
receive from me my love and devotion in the measure of their faith.
All human beings are naturally inclined to worship my divine being;
such of them as are corrupted by ignorance and lack of spirutual
insight, are victims of divided faith and they imagine me to be of mani-
fold form. They invest the distinctionless being with indistinct shapes,
give names to the nameless spirit of the Self, and worship the unname-
able Supreme spirit in the shape of many Idols: the essence of the
Supreme Self is, in all places and at all times, one and the same; yet

through the confusion and error of the mind, they see in it different
divisions like high and low.

12 “Desiring that (their) actions: bear fruit, they worship on

earth the ( minor) Divinities ; for, in this world of men, there
ensues quick fruition of actions. (71)

Out of diverse motives and

IV. BRAHMAYAJNA 9]

is only reverberated. In that way although I am the basis of the faith
of this worship of the diverse deities, yet the fruit secured is just accord-
ing to the measure of desires of the seekers.

agii war ass aot eae: |
cea aaa at fagawatcrcrry i 23 N

13 “By Me has been dispensed the duty of the fourfold (order
of) castes according to the varying appointment of their con-
stituents and functions. Of that, know Me to be the author,
and the no-author, (as being) the Immutable. (77)

The four castes namely Brahmins, etc. that exist, have all been created
by me according to their classified qualities and actions. Due con-
sideration has been given to the actions that have taken place through
the support of the Primal nature (Prakrti) and the admixture of the
Gunas (constituent-aspects). They are in their primary essence all
of one and the same stuff; but they came to be classified into four
castes by reason of their own qualities and actions, O Dhanurdhara,
and consequently I am not the doer (author) of the four castes-institu-
tion.

a at watt ferner a A Hamer gT
gfa at sfera waht a gear nt ev i

cud men ae web efr aA |
He HHA ACA A Ya: Yaa HAT ou fuu

14 “Actions cling not unto Me (as) there is no yearning in Me
for the fruit of actions. He who thus recognises Me, is not

fettered in actions.

15 Thus knowing, even the Ancients, seeking liberation, took
to action. Do thou therefore just take to action, which has
been performed by the Ancients ( and by their predecessors),
in (ancient and) still remote ancient days. (81)

Although all this ordered life emanated from Me, yet I was not the
author of it; and take it that those that have fully realised this truth
are free from the touch of worldly action and they have reached the

92 JNANESHWARI

stage of emancipation. Former seekers of divine life (striving after
final emancipation) devoted themselves to action knowing this my
original divine essence, O Dhanurdhara. Just see, as burnt seed can
never germinate, in the same way, motiveless actions free from attach-
ment (on their part) become the cause of their emancipation. There
is one thing more to be specially remembered and it is that a right-
minded seeker after truth ought never to consider this question of
action or inaction according to his sweet choice and pleasure.

fe at fada mensura fa:
ag tat Seq mST NEATE N G N

16 “Wherein lies action, wherein no-action : even the sages are,
as to this, confused. That action will I expound unto thee,
by knowing which thou wilt be delivered from unweal. (85)

Even the wise get confounded and embarrassed over this question
of what is action and what are the features of inaction. Just as a
counterfeit coin looks like a genuine One, and makes a person the
victim of erroneous perception of the eyes, in the same way, the actions
even of such powerful persons as can rival creator in shaping a new
world, have also been proved “motived’’ actions, falsely imagined
to be otherwise, thus involving the doers in the meshes of actions.

more clearly.

want eft tre: tro: fret: |
amima aged ee wei nfa: n eo u

17 "It has to be known from (the side of) action; to be known
drom (the side of, ) mis-action ; to be also known from (the
side of) no-action ; the way of action is hard to penetrate.

(89)

IV. BRAHMAYAJNA 93

in them. In truth the whole Universe is pervaded by action, so vast
Is its power and compass. But let me first tell you the marks of the sage
relevant to the present occasion:

PAAA Uma omui a
a giem MTA a aw: Weng I fs

18 "He who can see in ( apparent) action (real) no-action, and
who in (apparent) no-action (real) action: he amongst men
is the man of discernment; he, the man set in Yoga; he, the
doer of the entire action (as such). (93)

Such a sage is one who even while being immersed in a life of actions,
has the full realisation of his true nature as action-less, and does not
expect any fruit even while engaged in actions; and he is one, who
performs actions for no other motive than doing his own duty—such
a one, know it, is the true embodiment of action-free-soul. One who
performs all his actions strictly and fully according to the prescribed
procedure shows these marks and should be known as one perfect
in knowledge. Just as one standing near water, sees his own reflection
in it, yet fully knows that he is not that (reflection) one, but that he
is separate from it; or just as one enjoying boating in a river, sees
(as if) the trees on the bank (and not the boat itself) are running,
yet after reflection realises that the trees are stationary; in the same
way one who views his actions as unreal considered from the point
of view of the form of the Self, and realises the original form of his
own Self is a real action-free person. The Sun appears, while rising
and setting, wending his way without (actually) moving in any way;
similar is the action-freeness of the one (perfect in knowledge) even
though he is seen performing actions. He seems to live his life like
other men, and yet he remains untouched by human attributes, just
as the sun's rays do not get drenched even though their reflections
get into water. In that way the action-free one even though he has
realised the Universe, without going into it, does all things, enjoys
all the enjoyments; yet he remains neutral in and detached from all
these actions. Although he sits only in one place, still he moves in
the Universe—nay even he is completely one with the very spirit of

the Universe itself.
erp wd wann mmmeerafs |
aaaea qurg: Test FUT: $6 u

94 JNANESHWARI

19 "He whose undertakings are all dissociated from desires
and intentions, and whose actions are consumed in the fire
of knowledge; him the wise proclaim the man of true insight.

(103)

The one who never feels worried over any actions to be performed,
yet feels no attachment for the action-fruit, and whose mind is never
touched by an egoistic idea like “I will perform action or I will perform
to its end the action undertaken,” and who has the dross of the life
of actions in the fire of all—inclusive knowledge, such a one, know
ye, is the Supreme Brahman itself.

art wees: fragt freer: |
wings ay fea mft eu Ro n

20 "Renouncing attachment for the fruits of actions, ever content,
freed of all dependence: such a person, although engaged in
activity, does not at all do anything whatsoever. (106)

He who is indifferent to his own body, quite detached in regard to
action-fruits and yet is always cheerful —such a person abides in the
central home of full contentment, and enjoys the feast of the vision
ofthetrueSelf, and never says "enough" even when served unstintingly.

Fenian arria: |
TA Fact at gia fife h R? N

aoig Te faan: i
T Raaka a gente a fread 1 33 1
21 Rid of all cravings, with

of all (sense Of) possessi
body alone, incurs no defi

22 “Satisfied by anythin

disciplined mind and body, bereft

on, he, Performing actions by the
lement.

Sms’ (pairs of Opposites), and void of
"Success, is not fettered
(108)

Vision, leaving
goistic desires.

even when he acts,

He enjoys in ever increasin
off

g Scale the bli >
all cravings, and way; Iss of the Self.

ng them aside along with e

IV. BRAHMAYAJNA 95

This makes him remain contented with whatever circumstances bring
him as his lot; for he is rid of all sense of meum et tuum ( mine" and
"thine"). Whatever he sees or whatever he hears, wherever he walks,
or whatever he talks, he takes all these actions to be an expression of
his inner self—nay he views the entire universe as himself (his own
spirit). How can such a one get fettered by any action? When one
gets rid of the sense of opposites and otherness which creates jealousy,
he remains jealousy-free; this does not need to be expressed in words.
There is, therefore, no doubt that such a one, if entirely emancipated,
is action-free, even when he performs actions; he lives beyond good
and evil although he moves in the midst of such Gunas and their
mortal evil.

TATA AT SIRO: |
amaaa: HA aa whacttaa 22 1

23 “When one, freed from attachment, and with the mind firmly
centred in knowledge, has won deliverance, (then) all the
action, undertaken as and for a ‘sacrifice,’ entirely melts
away. (115)

Although embodied in a human figure, he lives only as pure spirit.
The tests of pure Brahman show him to be pure and spotless. Even
So any sacrifices, and similar actions, religious ceremonials which
he does in a playful way meet their final end by merging in his own
pure soul. Just as clouds arising in the sky out of season, evaporate
of themselves without any downpour; in the same way the prescribed
religious sacrifices and other duties performed by him lose themselves

in his absolute unitary spirit.

ser ser State STU ERU |
aera aa Were ERANT XY gi

24 “For, (his) act of offering is Brahman, the oblation is Brahman,
offered by Brahman itself, into the Fire which (too) is Brahman 5
(hence) the goal to be attained by him through concentration
upon actions (i.e. act-relations) which are themselves Brahman,

is Brahman itself. i : (119)

For, his mind is never touched by any distinction such as a particular
thing, ie. the sacrifice, another, the sacrificer, and the third one,

96 JNANESHWARI

the thing sacrificed. He realises all the sacrifices, with their detaileq
forms such as the oblations ( gat), and the hymns etc. as the life of
the Supreme Self. Hence to one who has realised that these actions
are rooted in Brahman, O Dhananjaya, performance of actions is
the same as action-free life. Now these have outgrown the uninitiated
age of childhood and so are now wedded to Renunciation, and then
have started, as married men do, maintaining sacrificial Fire in the
form of Yoga; and then they take to sacrificial ritual in the form of
Yoga and give oblations of mind as also of ignorance, in the sacred
fire in the form of the spiritual preceptor’s words.

demam web Aa: TATA |
WEA wet Taal E fa VY N

25 “Some devoted experts there are who elevate into the highest
worship just the (ordinary) sacrifice intended for Gods ; others
offer, into the Fire in the form of Brahman, “Sacrifice” itself
(conceived as an oblation) by means of “Sacrifice” (con-
ceived as an implement of offering). (123)

Such ones alone, should do the sacrifice in the form of Yoga. O Son
of Pandu, that sacrifice, the performance of which secures for one
the bliss of the Self-vision is called Devayajna (Was). Now hear
about some more kinds of sacrifices. Those that maintain sacrificial
fire in the form of Brahman, and offer into this fire, the sacrifice itself

(conceived as an oblation), by means of sacrifice (conceived as imple-
Ment of offerings):

26

form of Sense-centres.

DE sacrificial Fire in the form of self-control or the
(objects) oo i ae offer (conceived as oblations) sense pleasures
resti Ser EA by incantation of hymns, in the shape of the

€ body, speech and the mind: others, after the rise of

IV. BRAHMAYAJNA 97

the Sun of Renunciation, make the control of the mind as their abode
of spirit and prepare there the Fire of sense-objects. Then with the
kindling of the flames of the sensuous pleasures, the sticks of dry
wood in the form of the fancies get ablaze while smoke in the form
of craving, goes out of the five receptacles in the form of the five senses
of the knowledge, leaving them clean and shining. Then they (sacri-
ficers) recite the great hymn “I am the Brahman” and offer plentifully
into the fire of sense-enjoyment, in the receptacle (in the form) of the
heart, the oblations in the form of sense-objects."

aalen monat RT i
emendet Teta sme i Re N

27 "Still others offer all the functions of the sense-centres as
well as the functions of the Vital Airs into the Fire consisting
of the Discipline (Yoga) of concentred meditation on the
Self, when (the Fire) gets kindled by knowledge. (130)

In this way, O Partha, some become purified and washed off their
sins by maintaining sacrificial Fire in the form of Self-control. Some
others use the spiritual meditation as an instrument of creating fire,
by rubbing on a piece of dry wood in the form of heart, for the purpose
of kindling fire (wood). They tied meditation tightly with the rope
in the form of their mental firmness and with great sternness pressed
it and churned it with the force of the preceptor’s mystic words. With
such continued and sustained friction they soon got its fruit in the
form of the kindling of the fire of knowledge. But before this Fire
of Knowledge got kindled there first issued a little smoke and this
was the infatuating lure of magic powers. With the clearing away
of smoke, the first spark of the fire of knowledge blazed itself forth.
This spark got an inflammable substance in the form of soul dried
up and become subtle and fine on account of the control over it, which
got kindled and spread out in flames and inthis are burnt the sticks
of dried wood ( "fiar ) in the form of multiform desires, along with
purified butter in the form of secret longings and passions. The sacri-
ficial priest gave oblations of the acts of the senses in the fire of ano
ledge accompanied by the recital of the hymn I am the Brahman.
The last oblation in the form of activities of the Vital Airs is then given
into the Fire together with the hay-spoon ( *I4T ) and then took place
the final sacred spiritual bath (#444 ) following the conclusion of
the sacrifice, in the emergence of the state of merging off in the

98 JNANESHWARI

Brahman. After this, they took out the residues left of oblations at
the completion of the sacrifice of Self-control in the form of their
realisation of the highest self-vision. Not a few secured emancipa-
tion through such sacrifices. Although the various kinds of sacrifices
so far mentioned appear different from each other, still the result
ofall, is one and the same viz. getting (one with) the Supreme Brahman.

SSH RT ATAAAATA |
Tanase Aaa: Wr! Ra N

28 "There are also other ascetics of austere vows whose sacrifice
consists in money gifts, whose sacrifice consists in penance,
whose sacrifice consists in Godward devotion (Yoga) ; like-
wise those whose sacrifice consists in Vedic recitation as also
in (the pursuit of) learning. (140)

Some do sacrifices consisting of material (money gifts), some con-
sisting of penances (qt ), and some consisting of Godward devo-
tion (amaa). Some make sacrifices of spoken words into spoken
words and it may be called Sacrifice of Words (avast). The sacrifice
that terminates in the realisation of the end of knowledge (the Brah-
man) through meditation, is called the Sacrifice (consisting) of know-
ledge. But, O Arjuna, it is very difficult to solve the riddles of all
the sacrifices. But such as have established full control over their
senses, do succeed in this on the Strength of their spiritual energy.
Having the excellence of mental energy at their command, and being

endowed with the powers of Yoga, they are able to sacrifice their
individual souls at the altar of the Supreme Soul.

SAT Taha sei sp aa? |
TUTTE SET ATTA TUT: 11 RE N

29 "Others, again, into the Inh

s alation sacrifice the Exhalation,
or into the Exhalation T

the Inhalation, havin restrained
i A , g first restrain
A ud WE of the Exhalation and the In-
, e ultimate object S.
(all) the Vital Airs. ject of (acquiring) control ove

44)

© art of Yoga, sacrifice ingoing breath
Med others adopt the reverse process,
mng under complete contro] both the

Some others devoted to th
into the fire of outgoing b
while there are some who

IV. BRAHMAYAJNA 99

ways (upward and downward) of vital breath. These are called
Life-breath controllers. ( ft).

St ae: STOTT SUR EAT |
adad aret ARARAT: 11 3o d

30 "Others, regulating the diet, offer the (rest of the) vital-
functions into (some one of) the vital-functions. All these
alike, being possessors of the (secret of the) Sacrifice, reduce
(all) defilements by means of the Sacrifice : (146)

Some following the system of Hatha (Bodily) Yoga, called Vajrayoga
(T9WIHT) regulate their nutritive nature and sacrifice the various
processes of the original vital breath into vital-breath with great
courage. Thus all those desirous of release through the means of
sacrifices cleanse all defilements of mind and prepare for emancipa-
tion. These are souls in whom all illusions and limitations of mind
and ignorance have been burnt out and there emerges only the form
of the pure essence of self; how could there remain in such, limiting
restrictions like the fire and the sacrificer? For, in them the supreme
end of the Sacrificers is achieved, all acts of sacrificing have come to
an end, and the manifold of actions-life is finally dissolved. There
abides for ever the state in which there is no scope for individual mind
and mind's purposes, and the soul is not even touched by any strife

of opposites.

aaaea aie STET AATATT |
ATA AISA HAST: FATA 33 N

31 “And, partaking of the ambrosial remainder of the Sacrifice,
attain the ever enduring Brahman, (Even) this world (below)
belongs not to one who does not sacrifice: whence then the
next (world), O Best of the Kurus? (151)

Such knowledge then as emerges at the end of the sacrifice, is pure
and unsullied as it is eternal and without beginning, and is the enjoy-
ment of souls devoted to the Supreme Brahman, accompanied by
the recital of the hymn ‘I am the Brahman’. Those that arrive at
this Supreme satisfaction and are contented with the nectar in the
form of the residues of the spiritual sacrifices, and become the masters
of true immortality, are easily absorbed in the Supreme Brahman;

100 JNANESH WARI

while to those that never try the Yoga pathway and have failed to
devote themselves to the Fire in the form of Self-control are denied
the blissful embrace of the true renunciation. No wonder then that
those that cannot well-secure any good of this world are hardly expect-
ed to secure anything in the other by way of Eternal life. So let it
alone, O Son of Pandu.

ua agan uem faetum wu
ard fate att aaa aca fau ew 33 u

32 "Thus of many varieties are the Sacrifices offered into the
mouth of Brahman. Know them all to be born of action. Thus
knowing thou wilt become free. (155)

I spoke to you so far about so many varieties of sacrifices; all these
are described in detail in the Vedas, but we are not concerned with
their detailed account here. The essence is that this entire world of
sacrifice is rooted in action of Brahman. If this is realised, the taint
of action will not bind the soul.

SA TOA: WU d
aa wife ot sm ofcearert i) 33 11

33 “To be preferred to a Sacrifice of material objects is the
Sacrifice (consisting) in knowledge, O Tormentor of foes!

All actions, becoming freed of its binding-power, O Son of
Prtha, finds its culmination in knowledge. (157)

Oh Arjuna, all these ways of sacrifices need the use of gross and material
stuff and action, that have their origin described in the Vedas, and
have for their wonderful fruit, the emergence of a new power of com-
manding Heavenly enjoyments. These sacrifices of material objects
are noble as sacrifices; yet, as compared with the sacrifices rooted

in knowledge they pale into insi nific an
; anc liance
of stars looks faint before that EM gece touch as the bili

um 1 the cosmic action, the rich mine
NE. that js knowledge which satisfies the spiritual
ger. By it, appetite becomes feeble, reason loses its power, the

IV. BRAHMAYAJNA 101

sense— centres forget their objects, the minds get their mind-notion
snapped, the talk loses its power of talking, and the object of know-
ledge is traced—that knowledge, which rewards the agony of re-
nunciation with a rich content, satisfies the eager craving of the higher
intuitive mind, and brings about the union with the Spirit of the
Supreme Self.

afets tiada oferta gau a
waeeufa A att maaa: :You

34 "Understand, that after humble prostration, by reverent
questioning, by (devoted) service, those who have known
and realised the Truth will impart it to thee: (164)

Should you be desirous of attaining the status of this best knowledge
you should devote yourself to the service of the saints in a whole-
hearted manner, since service at the feet of saints becomes the very
threshold of the temple of knowledge. You should, therefore, turn
and reach that position. You must, for that purpose, humble yourself
at the feet of saints, and do them wholehearted service, dropping all
sense of pride and egotism. When you do this, the saints will impart
to you that knowledge which you wish for and which you implore
of them and that knowledge is such that once it illumines the heart,
the heart’s cravings and fantasy’s acts come to a stop.

anen A qeufgHd areata WIE |
Aa WaT zeuegmwerat APT N 34 n

35 "By knowing which thou wilt never again thus fall into in-

fatuation, O Son of Pandu, and through which thou wilt be

'enabled to see all existences without exception within thine

own Self, as also within Me. (168)

And through light of the knowledge, the mind shedding all fear becomes

as free from restraint as the Supreme Brahman. At this, you will

realize the eternal vision of all separate individual beings and your-

self, as rooted in my own essential being. Such light of knowledge

will burst on your soul and dispel the darkness of ignorance only
when the Saint, the Preceptor blesses you with grace.

arf Safa area: weder: WITHA: |
ad sme qe defe 3*ou

102 JNANESHWARI

36 "Wert thou even the sinfullest of all sinners, thou wouldst
cross over all evil, just by the raft of wisdom. (171)

Were you even to be the sinfullest of all the sinners. or the very ocean
of ignorance, or the very mountain of illusion, yet all these will be
a trifle—so great is the power of that knowledge; such strength abides
in that knowledge. For even so vast an error as the belief in the reality
of the universe which is but a ray emanating from the Infinite Brah-
man, melts in the light of this knowledge; the washing of the impurities
of the mind is then a bit of a trifle for Brahman to need special mention.
This is a silly doubt. There is nothing else so big, so comprehensive
in the world, as this knowledge.

maa aasian Feds |
MATT: TAHA ASTM Wd TATU Fo N

37 "Just as the kindled fire reduces to ashes all fuel, O Arjuna,
so does the fire of knowledge reduce to ashes all actions. (175)

Just see, could the clouds hold their own before the stormy all-envelop-
ing winds blowing, when the universal conflagration sends smoke
in rushing torrents into the sky at the dissolution of the universe?
Or could the hay and dry wood ever extinguish the fire of universal

conflagration fanned by the stormy winds and capable even of burn-
ing immense waters?

a fg UT Went afaa fred |

aq exu hm: sree feet ac tt
38 "For, there exists not here

knowledge. That ( Knowledge

fection in Yoga, finds, in c

his (own) Self. ' -

anything purifying that equals
), one who has attained per-
ourse of time, spontaneously within

(17)

IV. BRAHMAYAJNA 103

thing in the universe that could match with knowledge. When viewed
from all sides and regarded again and again, the sublimity and holi-
ness of knowledge are matched only by knowledge itself and nothing
else. Just as the flavour of ambrosia can be compared only with
ambrosia, in the same way knowledge can be compared only with
knowledge. Now to say more is wasting time." On this, Partha
said to the Lord, “What you say is true." But the Lord forestalled
Arjuna in making clear what he wanted and said, "Now I tell you
the only way by which knowledge can be unmistakably possessed,
and you hear it attentively, O Kiriti.”

sgair Wirt Were: wa:
Wet Meat Tet mafai 1 38 n

39 "One imbued with faith wins that knowledge if, having con-
trolled his sense-centres, he is intently after it. Ha ving obtained
the knowledge, he, in no long time, attains the Peace Supreme.

(186)

One who has tasted self-bliss and consequently feels aversion for
objects of senses; one in whose soul's reckonings, the sense objects
have no value; one who does not bespeak his desires to his own mind:
one who does not fall into error about illusive things and who abides
in the happy enjoyment of his complete faith—such a one is sought
after by that Eternal Knowledge, which confers infinite endless Bliss.
Once that knowledge is settled in the heart, and sprouts into Blissful
joy it spreads out the vision of the Self. When this happens he sees
joy and Bliss in whatever direction he looks to, and then drops all
notions of separate things such as Self or not Self. In this way the
ever-extending sprouts of the seed of knowledge are beyond descrip-
tion, and suffice this for the present.

sea aaa aere |
ara sera a IT A geb AMAIA: Yo od

40 “One neither possessing knowledge nor having faith, goes
to perdition—his soul being all doubts. Neither this world,
nor the next, nor any happiness (anywhere) falls to the lot
of the doubting soul. (192)

That being, who has no love of such knowledge—leads a worthless

104 f JNANESHWARI

life. Death is better than a life of this kind. The life of a man without
knowledge is rooted in illusion and ignorance—as futile as a desolate
house or a lifeless body. One might not be in actual possession of
knowledge, yet one in whom there is some longing for it—there is
held out in the case of such a one, some chance of reaching knowledge.
One without desire for knowledge—not to talk of actual knowledge,
such a creature, take it, is as one enveloped in the fire of all-consuming
doubt. Death is sure to take the toll of such a person who has such
a distaste that he has no relish even for Nectar; in the same way take
it as certain that a person is completely swallowed by doubt when
he remains pleased in the enjoyment of the sense-pleasures and feels
a strong distaste for knowledge; and falling in doubt is doomed for
ever, and is deprived of happiness both in this and in the other world.
One, with high fever on, does not feel any distinction between cold
and heat, and treats both moonlight and intense heat equally; in the
same way, one torn with doubt knows neither truth nor untruth,
neither good nor evil, and neither his own interests nor others’. Just
as one born blind, does not have the least idea of day and night, in
the same way one full of doubt is incapable of understanding anything.

tri i fusis |
Sewer A watt free wem xe i

“One who has renounced actions through Yoga and has cleft
his doubts by knowledge and is master of his own Self: him,
O Dhanamjaya, the actions fetter not. (202)

41

Therefore, there exists no greater sin in the universe than doubt which
is only a snare, meant for catching and destroying the poor victim.
"Therefore, you should drop all doubt rooted in ignorance and con-
quer that one (doubt) alone to begin with. It is on the increase when
_ there prevails pitchy darkness in the form of ignorance, thereby barring

the way of faith. It assumes i i
proport the
heart to hold, and then it [9 REX ne capacity à

; ompletely eclipses the intellect, with the
ERE that the entire universe becomes infected with the poison 'of

42 "Th T
erefore, by the sword of knowledge, do thou cleave asunder

IV. BRAHMAYAJNA 105

this doubt that is born of ignorance, and betake thyself to
this Yoga and stand forth, O Descendant of Bharata.” (206)

However big the doubt might grow, it can be overpowered by one
remedy. Should one have in his hand the sword of knowledge, the
doubt could be cut asunder by that sharp sword, not a grain of it
being left behind. Therefore, O Partha, get up at once and destroy
altogether this doubt that is dwelling in your heart." Thus said kindly
to Arjuna, that Lord Krishna, Great amongst the all-knowing, and
the very Light of Knowledge,—O King Dhritarashtra.

What questions the son of Pandu asked after pondering over
all the earlier and later talks that took place, and the theme of these
enquiries, with the inner links, will be narrated in due course; for
they are the very store—house of ideas and the very glory of sentiment.
In this will come out in unique perfection, the sentiment of blissful
grandeur, the eloquence of which will excel that of the other eight
sentiments, which in fact should be brushed aside by the side of the
one referred to—the sentiment of blissful grandeur. This gives relief
to the soul of the pious.

That narrative you should hear only in the Marathi phraseology
(which would be) fuli of meaning, deeper than the ocean. Even though
the disc of the Sun appears not greater in size than a palm, still the
three worlds prove too small for the compass of its light; in that way
you will experience the wide scope of the Marathi phraseology. The
Kalpataru tree furnishes fruit according to the desires of the desirer;
in the same way the comprehensive aspect of the Marathi phraseology,
being elastic so as to extend or to curtail according to the wishes of
the hearers, the hearers should be careful while hearing it. Suffice
it for the present. You are all-knowing and need no greater detail.
My only request is that you should be attentive. For, just as a high-
born woman of exceeding beauty and purity, is blessed into (becoming)
the devoted wife of unflinching faith and spotless virtue, so here (in
my Marathi rendering of Lord's discourse) the beauty of words and
excellence of meaning naturally blossom into the quiet of the mystic
vision of Unitary Being. Sugar is by nature sweet; can it fail to induce
the patient to take it joyfully again and again? The breeze coming
from the Malbar Ghats is by nature gentle and fragrant. Were the
sweet taste of ambrosia and the sweet sound of music to get mixed
with it, the breeze would, by its very touch, create cooling sensation
in a heated body, will make the tongue dance with delight on account

106 JNANESHWARI

of its sweet taste, satisfy also the ears, and gratify them all. In the
same way, the hearing of this story will regale the ears with a feast,
and remove entirely the worries of life’s distress, without causing any
harm. If the chanting of the hymns were to secure the destruction
of the enemy, where is the need of a dagger? Why should the juice
of the bitter “nimb” tree be taken, were the disease to be cured by
a dose of sugar and milk? In that way final release from life's misery
would automatically be secured by hearing this narrative, without
depressing or restraining the mind or without interfering with the
senses. Jnaneshwar, the disciple of Nivrittinath, therefore exhorts
the hearers to hear the Gita teachings peacefully and with tranquillity.

(224)
STRTTSOTSUHT ATT AJASTA: UY NI

CHAPTER V

SAMNYASAYOGA
wat Jars |
eem BHT HoT Gra wp iaa |
aaa uut ae ate gA ue u
ARJUNA SPAKE:

1 “Renunciation of actions, O Krsna, and yet again, (even-
tempered) application (to them), thou dost extol: whichever
of the twain is better, that one alone declare unto me clearly
and decisively.” (1)

Then Arjuna said to Lord Krishna, “How puzzling is all this your
counsel? Had you taught me only one sure course of action I could
have grasped it in my mind. First, you advised in detail that all
actions should be renounced; then in one breath you are extolling
with great zeal, the superior wisdom of the path of action. On account
of your misleading words we, being ignorant, are at our wit's end
to grasp your preaching as clearly as we desire. What need is there
for any one to tell you, Oh Lord, that if you wish to preach the one
essential truth, then you should like-wise be definite or unambiguous.
For this reason, I implored you, at the very outset, O God, that this
supreme truth, should not be merely hinted at in a brief way. Be
it as it may; and now at least say clearly and decisively which of the
Ways, renunciation of action or adherence to it, is superior and sure
of realising the light which will last and at the same time be clear
and easy to follow. Not only does a ride in a palanquin not disturb
the sleep, but also quickly furnishes a long stretch of road-journey:
in the same manner the way should be comfortable and easy. To
hear Arjuna talk in this way, Lord Krishna was both pleased and
amused. For, said he “Hear, it will be as you say". See, Oh hearers,
this is as it should be. The child indeed gets even the moon as a toy
if it wants it, when it is blessed with the fortune of Kamadhenu
(Heavenly cow yielding all desires) as- his mot
also that when-God Shankar became propitious he gave the very
Ocean of milk (af) to Upamanyu to satisfy his desire for rice
and milk. How then could Dhanurdhara fail to be placed at the very

her!! Remember

108 JNANESHWARI

centre of all happiness, when the Lord of Lakshmi, the original fount
of all mercy and grace, was pleased with him? What wonder is there
in it? With a master like Lord Krishna at his service, he (Arjuna)
should of course ask for whatever he wished for. Therefore, Arjuna
did ask for knowledge and Lord Krishna gave it in great joy. Now
I shall narrate what Lord Krishna said.

TATA ATS |

ware: aaah Aaaa |
wag weed wur fared u xu

2 The Exalted one spake: “Renunciation ( of actions) and
(even-tempered) application to actions do both make for
the Highest Good. But out of these twain, as compared with
Renunciation of actions, Application to actions is specially
preferred.” (15)

He (the Lord) said, *O Son of Kunti, when considered properly
both the renunciation of actions and the even-tempered application
to actions make for emancipation. Yet, for both the learned and the
ignorant, application to actions is indeed clear and easy. A boat is
useful for ferrying women and children across a stream. In the same
way, weighing the pros and cons, application to actions is easy for
allalike. For application to actions easily secures for them the fruit
of the path of renunciation of action too. I shall now speak to you
of the marks of one renouncing actions to make you understand
this, so that you can easily see that both the renunciation of actions

and even-tempered application to actions are indistinguishable in
essence.

aa: a friar at a ofie a area |
TEN fe wernt ge weg seat a 3n

3 “He is ji
oe fe i a @ person eyer practising renunciation
wes nw D € performing the actions) cherishes neither
us d EAR For, having reduced the ‘pairs of

p €, O Long-armed, is easily released from bondage:

(19)

V. SAMNYASAYOGA 109

after things not securable; who remains as firm as the very mountain
Meru; one in whose mind there does not exist in the least any notion
of ‘me’ or ‘mine’ should, O Partha, be considered as one ever-prac-
tising renunciation. One attaining this position is, forever, free from
attachment to action. He is thus blessed with unbroken happiness.
Such a one ever practising renunciation, is not required to abandon
home, wife, and other possessions, since he abides in the realisation
that he is attachment-free being, in no way concerned with any of
them. Just see, the ashes remaining behind after the fire gets ex-
tinguished, could be held in a pinch along with cotton (for the purpose
or spinning and converting it into a wick); in the same way, one
cherishing neither aversion nor inclination, while encumbered with
wordly concerns, never gets fettered by actions. Thus renunciation
could be attained, only when one gets rid of aversion and inclination,
and, for this reason both the path of renunciation of actions and
the path of even-tempered action go together hand in hand.

area were: saat a TIST: |
Umum: wenns HTT Y od

aq wie: Wad SATA TANT THT a
Use we a amt a a: cafe a cea uou

RENTE ARIAT SAUTER: |
aa afta bu wnfaesRT ou

4 "The unthinking ones speak of the Samkhya and the Yoga
as diverse (theories), but not the men of understanding.
Whoso pursues one alone (of them) duly obtains the fruit
of them both.

5 Whatever goal by the Samkhya (adepts) is attained, that
is reached even by the Yoga (adepts). Who so sees the
Samkhya and the Yoga as one, he (truly) sees.

6 Per contra, Renunciation, O Long-armed, is hard to attain
if there be no Yoga; (whereas) a sage, steadied in Yoga,
in no long a time, attains Brahman. (26)

© Partha, how could those that have not understood this main
principle, be in a position to appraise this order of things conse-

110 JNANESHWARI

crated in the Samkhya and the Yoga? In their ignorance they con.
sider these as different. In truth, does a lamp shed a variety of lights?
The two paths are essentially one and the same in the vision of those
who have realised the essence of the absolute Self. The goal attained
by the Samkhya (adepts) is also the goal reached by the Yoga (adepts)
and therefore, the two are of one and the same form. Just as space
and its void cannot be separated, in the same way, Samkhya and
Yoga both stand united together. True wisdom and the light of
the vision of true self have dawned on the mind of the sage, who has
realized the identity of Samkhya and Yoga. Oh Partha, one who
proceeds along the path of actions and reaches the top of the mountain
of salvation, reaches earlier the plateau of the bliss of the Self. But
he toils in vain who does not succeed in even-tempered application
to actions, for he can never attain the true renunciation of actions.

arial fasrgrenr fafararcar fara: à
ATTA Haak p fears ue

7 “One steadied in Yoga, with pure self and subdued spirit,
with the sense-centres under control, and realising the one-
ness of his Self with the Inner Self of all beings—he, even
when doing actions, incurs no contamination. (34)

He is one who has wrenched out his mind free from the snare of
worldy delusion and the infatuation of Maya and has his mind
cleansed of all defilement with the secret initiatory word of the pre-
ceptor, and has fixed it on the essence of the Supreme Self; just as
salt looks separate and a trifle, so long it has not fallen into the ocean,
but once it drops into the sea and is one with it, it becomes as vast
as the sea itself; in the same Way one whose mind has freed itself
from all cravings and desires and has merged with pure sentience,

me a one becomes an absolute universal Presence, although looking
ike others an individual circumscribed by place, time and other
limitations. To such a one w t

ords like “doer” “acti done"
actions to be do
etc. : d ;
of course cease to have any meaning; he is ordinarily seen doing
he abides in his pure essence free from
nn O Partha, such a one feel in him
en e 1 6” 9 o.
Me ìs not aware even of his individual

V. SAMNYASAYOGA 111

8 “Ido not do any action at all:’ so should one intent upon
Yoga think-knower of Truth that he is—even when, all the
while, he is seeing, hearing, touching, tasting, eating, walking,
sleeping, breathing :

9 Talking, ejecting, grasping, opening (eyes) as also closing
( them) : holding (always) that it is the sense-centres ( that
are) busied with the sense-objects. (38)

In this way are seen, in a Karmayogi Saint following the path of
even-tempered activity, the visible signs of the Perfect Life of the
Supreme Invisible Brahman, even before he leaves his body. Usually
he could be seen in his body-form and doing all sorts of actions like
other persons. The Karmayogin, just as others do, sees with his
eyes, hears with his ears,—but the wonder of it is that he does not
get entangled into them. He has the touch-sense and he is mindful
of smelling. He can talk as suits the occasion. He takes food, avoids
prohibited things, and enjoys sound sleep in proper time. He moves
as he likes. In this way he performs all the actions. What more,
he breathes, he winks, and does all other things but abides forever
as one free from action on the strength of his personal pure self-
experience gained as a. Karmayogin. For, now with the Sunrise of
Pure Knowledge he has awakened out of the slumbers which he had
on the bed of ignorance and error that possessed him with the dreamy

sense of happiness.

aera SHIT as A Bria Gd
fara a a ma WenpafWeTEWUT d od

10 “Reposing all actions in Brahman, he who does (them)
abjuring all attachment; he, like a lotus-leaf by the water,
is not contaminated by sin. (48)

(Even) after he attains such a state, the sense-inclinations continue
to work in the field of their several objects, being rooted in the body.
Just as all routine household actions go on with the light of the lamp,
in that way, the body’s actions continue to be performed in the case
of the Karmayogin. He performs all the actions, and yet, while
performing them does not get plastered over by them, like the lotus

112 JNANESHWARI

leaf, which while dwelling in water, does not yet get wet or drenched
with water.

Hat AAT AGU Hache a
art: wa Haft Ay AAAS u $9 ou

11 "Those practising Yoga take to actions, be it by the body
(alone), by the mind (alone), by the intellect (alone), as
also by the sense-centres alone, after abjuring all attachment,
with a view to realise the Self. (51)

That is body's activity in which the voice of the intellect is unheard,
and the thinking mind has not yet sprouted. To put it in simple
words, the Yogin’s actions very much resemble the child’s playful
and aimless actions. And when this material body composed of
the five gross elements falls in deep slumber, the mind alone functions
as in a dream. Oh Dhanurdhara, note this wonderful thing—the
beguiling power of desires in luring the body into the enjoyment
of pleasure and pain, without letting it have even a scent of it. The
activity then, to which the senses are strangers, are mental acts.
The Yogins do such mental acts, but being free from contact with
egoistic sense, they in no way :get enmeshed by them. When the
mind of an insane person is struck with hallucination, the actions
of his senses appear out of sorts. He can see the things and human
figures round him, he can hear if called on, he can talk with his mouth,
but with all this, he does not appear to understand anything. No
further elaboration seems needed. In short any action done without
any motive is pure "sense-action". Any action done deliberately
with full knowledge is the real “action of intellect" so said Lord

Krishna to Arjuna. Lord Krishna again said, "Such ones perform
actions with mind knowingly fixed on them bu
cipated life being “action-less” in the direction of mind. They are
unmindful of anything like conc

À eit of intellect, pinned down to their
; mE with the result that they are pure and qM even while per
orming actions. O Arjuna, to perform actions without any egoistic
A RREN itself actionlessness and this secret truth is only to be realised
from the spiritual Masters who have already UR And when
pee dee IS reached, the stream of blissful ecstacy overflows its
have spoken duc PAIS beyond the power of words, |
E ees rers, those of you, whose senses have the bottom

i cravings completley knocked off, are only really

t they have an eman-

V. SAMNYASAYOGA 113

qualified for such knowledge. Hearing this digression the hearers
said, “Enough of this detailed description, and do not cut off the
thread of the narrative, lest the significance of the verses be missed.
You have been able to narrate to us, through sheer fortune's favour
of ours that secret truth which is difficult to be grasped by mind and
which even the refined intellect does not reach. O, this truth which
is indeed beyond the power of words, has yet been brought within
the compass of your words. What more remains to be done? So
stop here and proceed with the original narrative." Seeing this
ardent desire for hearing on the part of the hearers, Jnaneshwar,
the disciple of Nivritti, said, “O Hearers, hear attentively the dialogue
between Lord Krishna and Arjuna.” Lord Krishna then said to Partha.
“I shall now tell you in clear words the complete marks of those
Yogins that have attained perfection; just listen.”

Wen: SAH TAT atari SESS |
SETS: HHH Get Webb ATAA u $3 N

12 “One intent (on Yoga) abjures the action's fruit and wins
Peace eternal; while one not intent (on Yoga), because
actuated (in his actions) by desires, is attached to the fruit,
and falls into fetters. (71)

One whose soul reposes in this self-vision loathes altogether the
craving for the fruit of actions. He is assuredly sought after and
espoused by the Blissful Peace, while others, O Kiriti, are tied to
the stake in the form of enjoyment of fruit by the rope in the form

of actions.
wife wur cderumd ue auti
weg gt ddr Aa Hay A HAT $30
13 "Inwardly renouncing all actions, the embodied one, self-
controlled, abides serenely within the nine-gated citadel,

neither doing (anything himself), nor causing (it) to be done.
(73)

The Karmayogin performs all actions in the same way as are done
by others craving for fruit; and then he remains indifferent in regard
to the actions, as if he did not do them at all. In whatever direction
he then might turn, he finds happiness showering on him and wherever

114 JNANESHWARI

he dwells, there he finds the vision of Self abiding. While abiding
in the body which has nine outlets, he is yet without a bodily life and
having dropped all cravings for the fruit of the actions, he lives as
if he did not perform any actions.

aq ada a Half Dep asl SU: d
a HAHA vue Wee u LY N

14 "Neither the doer's status, nor the acts (to be done), does
the Lord create for the people, nor (also) the joining of the
fruit to the action: it is Nature, however, that operates (in
the matter ). (76)

The Almighty God, viewed in proper light, is without any activity
and yet, he moves and is the author of everything in the vast universe.
If it be said that he does anything, he is never touched even by the
actions, since the hands and feet of this Neutral Being never get
sullied by actions. The restful repose of his Divine Yoga is never
disturbed; nor does his position as a neutral inactive author ever
totter. Yet, it is He who raises this array of the five gross elements.
He is the very life of the universe, and yet does not get controlled
by anyone. He has indeed not even so much as awareness that the

universe is ever created or it ends.

Wed merfaq Td a aa qd fr: |
waa AM At Hera HATA: d $n

“The Lord does not take (upon himself) anybody's evil

deed, nor also his good deed. By ignorance is the knowledge
shrouded, and through it are all creatures deluded. (80)

15

All merits and demerits kee

P close to His Ete i and yet
he never even looks at them. gua} Being, 4

And thus truly he does not even become
e APTUM onlooker of them—not to talk of other activity. Wearing
EA orms, he lives Sportively the personal life of manifested
mee: a ae state of his being formless and quality-less never
AE. NN E. a e d a talk that he creates the entire universe,
€ end dissolves it iti 2 e,

hear ye, Oh Son of Pandu » for it is, forsooth all ignoranc

V. SAMNYASAYOGA 115

16 "But in the case of those by whose (Self) knowledge that
ignorance is destroyed: their knowledge, like unto the Sun,
lights up that Supreme (Self). (83)

When this ignorance is completely dissolved then only will the lamp-
soot (of delusion) and error disappear. Then will dawn the vision
by which God is realized as not really the doer of anything. When
the soul comes to realise that God is the one being who is non-doer,
there follows the eternal truth, “I am that very God”. When this
idea sheds its light in the mind, how can there be any idea of separate
beings in the universe? In such a state the seer settled in his own
experience views the entire world as rooted in the essence of the
Self. Does it ever happen, that with the rising of the Sun in the East,
there abides plenty of light only in that sphere, other spheres re-
maining in total darkness as they were-(before Sun-rise)?

ASAT ATCT ACSTEA ATTN: |
TSCA AMA ARAT: a $6 ou

17 "With thoughts fixed on That, with the soul in tune with
That, solely devoted to That, and making That the (ultimate)
goal: they-with their defilements entirely shaken off by know-
ledge-attain a status from which there is no return. (87)

He should be said to have settled in a balanced vision whose intellect
has been steady in the Self-vision, who has acquired the knowledge
of the Self, is impressed with the realisation that he himself is the
(essence of) Supreme Brahman, who has attained eternal life and
abides firmly in the essence of the Supreme Brahman, and thus whose
heart is the final resting place of all abiding knowledge: What more
need be said? There is no wonder if such a one feels the unity of the
entire universe in the eternal Being of the Self as his own. The men
of wisdom, annul the distinction between themselves and other
beings or between being and being, just as the goddess of luck does
not, even in jest sport with any poverty, or just as the right-thinking
person has never the remotest touch of delusion, or just as the Sun
does not even in dream see any shadow of darkness, or just as to the
ambrosial essence death is a strange language or just as the Moon

never remembers anything being hot.
ferfa avert ah gie
sr aa came a iem: AAAA: teat

116 JNANESHWARI

18 "Towards a Brahmin endowed with learning and humility,
towards a cow or towards an elephant; towards a dog or to-
wards a cooker of dog (-flesh), the men of wisdom preserve
an even regard. (93)

How could.then there exist (with them) any distinction such as a
fly against an elephant, or an untouchable against the twice-born
(eT) or a stranger against one's own kith and kin, or a cow against
a dog, or a big thing against a small one, or apart from all these could
there be anything like a dream to one fully awake? There could
be seen distinction, only if there would exist any sense of separate
egoistic individuality; but that having already been got rid of, how
could there remain any distinction?

Zea die: att awit art fen waa
frate fe aa wur qenresurfo d fegeno $8 ou

19 "Right here is the creation conquered by those whose mind

is steadied in equipoise; for, (such) faultless (and) even-

(temper) is Brahman (itself), so that they become steadied
in Brahman. (96)

Therefore know it that “I am that sole one Brahman without a second,
which ever abides everywhere, steadied in equipoise" and that this
Secret truth is the spring of the “even-eyed” vision. For he alone
lives the life of detachment and freedom from desires without losing

contact with the objects of the senses, and without in any way dropping
the functions of the senses. He act

has dropped all delusions of world
abides in the body-
just as the spirit hau

s like other common persons, but
ly things arising out of ignorance;
form but remains aloof from worldly affairs,
nts a tree but is not visible to an observer, or like
the water rolling over other water On account of a gust of wind to
which others however give the name of waves; who although known
under different names and forms is none else but the Supreme Brah-

»

: . > nd ha: ] i ial arks,
which Oh Arjuna, I shall tell you thus in ae Bispecionng

X NEU. BR rp cfe ser anfia |

fafai afar ure 11 20 1

T

V. SAMNYASAYOGA 117

20 "He should not be overjoyed, having secured what is pleasant ;
nor be dismayed, coming upon what is unpleasant ; with a
steadied intellect and free from confusion, he the knower of
Brahman (should become) steadied in Brahman. (103)

"One, who is in no way perturbed or moved at the happening either
of a good or a bad event, just as a mountain cannot be swept out
by flood of mirage, should be known as really one, who is even-
tempered and he is the very Supreme Brahman incarnate" said Lord
Krishna to the Son of Pandu.

aeea ferent uq genui
HAAN JARRAT 11 R? U

21 “With his self unattached to external (sense-) contacts, a
man wins what bliss inheres within his own self. Such a
man, with the self (mind) intently set in the Yoga upon Brah-
man, enjoys enduring bliss. (105)

Is it a thing to be wondered at that One that never lives outside the
eternal life of the Self, does not give himself up to the senses, and
never enjoys the objects of the senses? One who is internally com-
pletely happy through the natural and unlimited bliss of the Self,
does never get out of this bliss. Would the bird Chakora who has
Once tasted the sweets of the moon-rays from a plate in the form of
lotus leaves, ever taste sand from the sandy bank? In the same way
it is needless to say that one who has secured the bliss of the Self,
and has become one with the essence of the Self, has escaped from
the clutches of the objects of the senses.

d fg dent WEIT gaara US a
Meda: Brat A AT TA TT: 1 WX

22 For, the enjoyments that there are, born of ( sense—) contacts,
they are (all) sheer wombs of misery; they have a beginning
-and an end, O Son of Kunti; a wise man finds no joy in them.
(109)

Just consider well, who do fall a prey to the deceitful pleasure of the
sense-objects. Only those that have not yet had the vision of the
Essence of Eternal Being get deluded by the sense-objects. Just as

118 JNANESHWARI

a poverty-stricken, hungry person swallows even chaff, or just as
a thirst-stricken deer, through delusion, forgets the real form of water
and runs towards a barren tract mistaking it for water; in the same
way only those that have never seen the Eternal Self and who have
hardly any idea of the happiness of Eternal life of the Self, feel pleased
with the pleasures of sense-objects. To speak the truth, there is
absolutely no pleasure worth the name in the enjoyment of sense-
objects. If there be any real happiness in them why one could not as
well have light in the world with the flash-light of lightning? Where
is the need of constructing, in mortar, three-storied buildings, if
the clouds in the sky are able enough to give shelter with their shadows
against wind, rain and heat? The words "sense-objects produce
pleasures" are a misnomer, being meaningless just as it is, to call a
poisonous bulbous root sweet, or just as it is to call the inauspicious
planet Bhauma (Mars) as “Mangala” (auspicious), or to call mirage
as water through delusion. In all these ways it is fruitless to use the
word "pleasure" in regard to sense-objects. This apart—just tell me
what pleasure would the shadow of the hood of a serpent give to
a mouse? O Son of Pandu, fleshy coating of the bait, attached to
the hook (of the fishing rod) appears attractive to a fish so long as
it has not swallowed it. Similar is the state of the sense-contacts,
these sense-objects appear fatty, O Kiriti, as appears the swollen
body of one affected with the disease anemia. Therefore, the illusive
pleasure felt in the enjoyment of sense-objects is simply pain and
nothing else from beginning to end. But yet what should the ignorant
do since they cannot help enjoying the sense-objects? Being ignorant
a the inner secret, they enjoy the sense-objects with great liking.

9 the worms in the mire of pus ever feel any nausea for it? To those
miserables, that misery itself is their very life as it were. They are
the frogs in the mire of the sense-objects,—the fish in the waters

of the enjoyment; how could then they abandon that mire and water?
These sense-objects are all sheer hot-be

misery. Were mortal souls to remain
to the enjoyment of sense-
get destroyed. Who would
the least rest, the difficult
of the stay in the womb
were such souls, strongl

ds of misery—viz creators of
À neutral or apathetic in regar
objects, those barren enjoyments woul
then be prepared to drudge along, without
tract in the form of the calamitous ordeal
and hardship of birth and death? Besides:
them, where would i attached to the sense-objects, to abandon
sins? And then the v Tan scope for the helpless great
meaning and cease t ery word ‘earthly existence’ would lose its
Se to exist. For all these reasons those that are give?

V. SAMNYASAYOGA 119

to pleasure and that have accepted the misery resulting from the
sense-objects, have themselves secured reality for the delusive in-
fatuation. Therefore, O Great Warrior, these sense-objects being
very bad things, do not, even by mistake, be anywhere nearabout
their track. Persons of ascetic inclinations avoid these sense-objects
as they would avoid poison and they do not even feel any misery
confronting them on account of their desirelessness.

aega ur aig sm mAT |
ara ga Vt mms Wo wel AT UW 930
23 “He that is enabled to withstand, right here and ere the dis-

solution of the body, the furor produced by passion and anger :
that man is (truly) set in Yoga: is happy. (129)

Men of wisdom that have kept under control all the ills of the body,
are not even aware of the existence of the misery arising out of sense-
objects. They do not even understand the language of the external
objects, having abiding eternal bliss in the interior. But their mode
of enjoying that bliss is different. They do not taste that bliss, as do
the birds taste the fruits, but while enjoying it, forget their own posi-
tion as the enjoyer. While enjoying the bliss of the Self they become
so much absorbed in it, that the last trace of Separateness gets al-
together removed and then that absorption holds them in embrace
in such a way that with that embrace their individual souls become
one with the Supreme Self, just as water mingles with other water.
When wind is of one life with the sky, the very difference as two
separate things such as the "wind" and the "sky" is vain and void;
in that way, with the beings and their absorption (in the bliss of the
Self) getting together, the abiding result is only the happiness in the
form of eternal life. With the elimination of duality, there remains
only absolute Unity of Being: but is there any, that could remain

separate as the experiencer of this?

DST: GFASALTTAETATATA ALT A: i
gant serfratot sraraetsfnresfa t RY u

wat aerators: ATRAST: |
fèn urere HATTA TAT WAY N

120 JNANESHWARI

24 "He whose bliss is in himself; whose solace is in himself;
and likewise who is an inner light unto himself: such a Yogin
—realising his oneness of essence with Brahman—attains
extinguishment in Brahman.

25 "(Such) extinguishment in Brahman do the sages attain
whose (liability to) defilement is at an end; who have cut
asunder (all sense of) duality; and who, with disciplined
selves, are intent upon securing the weal of all beings. (136)

Therefore, I say unto you, that this is indeed a vision unspeakable
and truth that is unutterable. One that has experienced the being
of Self, will be able to understand all through this intimation and
suggestion. Those that have got intoxicated with this happiness
of the Self and are absorbed in the Self—I take them all to be beings
whose souls are cast in essence in the very unitary Being of the Supreme
Brahman: they are the very embodied manifestation of joy, and in
them is the blossom of happiness, and the dwelling or abode of the
realisation of the Self. They should be taken to be the very (birth-),
place of true vision, the very form itself of the essence of the Supreme
Brahman, or the decorated organs of the Brahman lore. They should
be known as the very essence that lives in the righteous or the very
life of sentience itself. The hearers, at this stage of the fullness of
the sermon, intervened and said, “Enough of this. In how many
colours you are going to paint one and the same idea? You get
enamoured of the praises of the saints and lose the thread of the
narrative, and you feel a prompting to use elegant and flowery phraseo-
logy in propounding the qualityless (Friw) theme (of Brahman).
Curb the flow of this prompting and brighten the lamp of the Gita-
teaching and create an auspicious dawn in the temple of the saints’
hearts!” At this command of his master, the disciple of Nivrittinatha
said to his hearers, *Hear what Lord Krishna said, “Oh Arjuna,
CIWSSS qu S NEN.
NEN oc and Ye form of the bliss of the Self, become
Sek) » and get merged into it; or one who sees within himself
with Dx light of the knowledge of Self, the entire Universe, there
Danan Those da a ae he embodied fom of the Supe
Vatan (hereditary birth-righ "m the only become qualified for E
ght) in the form of the Supreme Brahman,

est of all, indestructible and limitless. This

Ee: € great sages and co of the
ascetics, its growth being doubtless Dodd to the share

x

V. SAMNYASAYOGA 121

BTR ETT ATAT ATT |
erar servator ada fatearerary 1 2&1

26 "In close proximity to (abhitah) the men of strict discipline
( Yati) who are freed from passion and wrath and who, with
minds controlled, have realised the Self, there abides (the
Peace of) extinguishment in Brahman. (148)

Those that have wrenched out their minds from the objects of senses,
and have kept them under their complete control and which once
asleep there, do not awake—such persons are called Supreme
Brahman Absolute. Such men, O Son of Pandu, are themselves the
Supreme Brahman, the goal of those that have attained the realisa-
tion of knowledge of the Self. Were you to ask me how these beings,
even though in human form, could attain the supreme state, I shall
elucidate in brief.

Pratl Hear aatar Wal: |
MOTT AAT Heat ATATAAATAT TT Qa Wo d
adana SAAT TAT: |
RAN a: Tat A OU od wu

27 “Having kept aloof (all) external (sense-) contacts and
directing the gaze betwixt the eyebrows, making the exhala-
tion and the inhalation that move within nostrils, evenly
balance one another.

28 With sense-centres, mind and intellect under control: the
sage who-making salvation his goal rids himself of (all)
desire, fear and anger. he verily is ever emancipated. (151)

They on the strength of their asceticism drive away from their body,
all the sense-objects and make it (body) all full of the mind. In such
a state, they turn and direct their gaze to the spot where the ends
of the eyebrow meet together (between the eye-brows), restraining
both the nostrils, they evenly balance and bring together the life
breath Prana and Apana (ingoing and outgoing) and force them
up along with the mind in the direction of Brahmarandhra (agris —
the aperture supposed to be at the crown of the head, through which
the soul takes its flight on death). Just as the water-courses from
the streets go and join the Ganges, which along with them flows

. 122 JNANESHWARI

into the sea, and then they cannot be distinguished, in the same way
when in the state of wrapt concentration the mind mingles with the
Brahmarandhra, being forced into it by the combined strength of
the life breath of Prana and Apana, desires cease to exist. The linen
in the form of the mind on which is drawn the picture of the mundane
existence then gets torn and just as the reflections (in it) disappear
with the drying up of a lake, in the same way when the mind itself
ceases to exist, where then could exist self-conceit or sense of separate
individual being? One who thus experiences the bliss of the absorption
of oneness with Brahman becomes himself the very Being and Power
of the Brahman, even though he be in a human form.

ATH AMAIA ANTRENA |
Bee Aaya area at MASA uu Ve ou

29 “He, knowing Me as the enjoyer of all sacrifices and pen-
ances—as the Almighty Lord of all the worlds, and as the
Benefactor of all beings—attains peace,” (158)

We said before, that some reach the state of Supreme Brahman even
while in human form; they attain that stage in this way. They climb
the mountains of self-restraint, and comprehensive self-governance,
etc. and cross over the ocean of the study of the Yoga and reach
the Supreme. They carry on their mundane existence, themselves
remaining aloof on the strength of the realisation of the Self on their
part, and become themselves the very centre (home) of tranquillity”.
Thus Lord Krishna made this the occasion of the disquisition of the
path of eventempered devotion to action, at which being a deep and
penetrating hearer, Arjuna got puzzled at this new truth. Lord
Krishna perceiving this, smiled and said, “Oh Partha, has your
mind seen the truth of what I said?" On this Arjuna said, “You
are an adept in reading the minds of others and have seen through
my mind. You correctly gauge what I want to ask, and tell me all
oitan » yet, do tell it to me once more in clear and simple words.

€ real thing is, that the path you now preach is more easy, and also

simpler, for an infirm being like m à F
ledge) just as wading thr e, than the path of Samkhya (know

ough water is easier th immi SS
s an swimming acro.
No cu S m E hs difficult thing as cannot be borne, if some
"E r tracing it out: > e
more in its entirety and £ t; therefore, do preach it onc

ream in extenso in order to h i i ith
; : » : ave it verified W1
all its side issues.” Lord Krishna said, “Is it so? You do then think

"wm.

V. SAMNYASAYOGA 123

that this path is better! If that is so, I am prepared to preach it again,
since I lose nothing thereby. Just hear, I shall with pleasure tell
you all. O Arjuna, you love to hear, and after hearing, to act up
to it. With such ready preparation why should I hesitate to preach
once more that path?”

CONCLUSION

“O hearers, (there is) originally a mother’s heart; added to it, is
her intense love for her favourite child; who would then be able
to realise fully the rising tide of the stirring affection? I am at a loss
to understand whether I should name the fond gaze of Lord Krishna
towards Arjuna as a shower of nectar in the form of sentiment, grace
and mercy or a new world imposed by unique and intense love?
That gaze was as it were the very image cast in nectar, or it got so
much intoxicated with the sentiment of affection and got so much
entangled in the infatuation of Arjuna, that it was not possible to
divert it. The more I profusely spend my words, the greater would
be the deviation from the main topic,—without having a true picture
in words of the intense love. But there is no wonder that any one
else should not be able to describe adequately what God is, when
He Himself fails to tell it in words. But methinks there is the secret
truth that Lord Krishna was enamoured of Arjuna, for frequently
in his previous oft-repeated words he fondly says: “O Arjuna, hear,
do hear please.” Now Lord Krishna will again say “I shall gladly
preach the teachings again in a way that would make you understand
the subject thoroughly, I shall explain fully what is called the Path
of Yoga, of what use it is, and who are qualified for it, and any other
question that may be raised in regard to it. You only hear it atten-
tively." The next chapter deals with what Lord Krishna said after
making such an introduction. I, Jnandev, the disciple of Nivrit-
tinath, say to you hearers, that I shall now make clear to you Lord
Krishna’s teachings to Arjuna, how to attain that path without
abandoning one’s place in earthly empirical life. (180)

sereni ATT TARSAT: Yo

CHAPTER VI
DHYANAYOGA
INTRODUCTION

Then Samjaya said to the King (Dhritarashtra), “Hear (about)
the Path of Yoga Lord Krishna preached to Arjuna. We the guests,
have indeed arrived just in time, when Narayan made Arjuna break
his fast (of ignorance) by regaling him with the rich dishes consisting
of the nectar of Brahman knowledge. Just look at the happy stroke
of luck! A thirsty one, given a cup of water, should, just as he takes
it, find it metamorphosed into nectar! The same has happened to
' us and we have, without effort, secured in our grip the knowledge
of Supreme Brahman.” At this Dhritarashtra said, “I never asked
you about these things!” Samjaya understood the King’s inner
mind for it was perturbed on account of his love for his sons. Samjaya
smiled at this and exclaimed that the old man had got deluded by
paternal affection. Otherwise, how could he fail to appreciate the
beautiful dialogue between Lord Krishna and Arjuna? How could
a person, born blind, know what light is? Samjaya however flinched
from speaking the plain truth, lest the king would feel offended.
For himself Samjaya was happy in his own mind by listening to the
perfect dialogue between Lord Krishna and Arjuna. With his heart
elated at the joyful satisfaction, Samjaya now goes on with the narra-
tion, with great reverence, of what took place in the dialogue.
Chapter Six of Gita displays the grand theme of superb beauty, for
therein one sees the abiding essence of truth, extracted and fixed
beyond doubt. Just as ambrosia was secured as the very essence of
all E Md out of the churning of the ocean of milk, in that
wa 1s Chapt ix i -
E A Ue MO B reden of the Puoi
or it opens the rich treas ge s ocean of wide

Ure of the grandeur of Yoga. Herein lies

i : ga. Herei
the resting place of the P Hmeval, the final source of things, on which
das, is hushed into eternal silence, and from

it, W give the excellence of beauti nd
) autiful words 2
so, you do hear attentively. Unadorned and artless indeed are MY

Marathi words, but skill and art of diction will be so charming and

is,

VI. DHYANAYOGA 125

bewitching that it will excel in taste even the sweetness of nectar
itself. The delicacy of the words will make the very soft melodies
of music look poor, or the charm of fragrance will pale before the
phrases. The eloquence is of such sweet taste that the very ears put
forth tongues, while all the senses quarrel for its mastery. By nature
"words" belong to the sense of hearing; yet the tongue claims, as
her own object, the eloquence of the words, in taste. Fragrance is
the object of smell, but the fragrance of my Marathi words would
charm the sense of smell. -

Note one more marvellous thing; the very diction of measured
verses will be a rich feast to the eyes, so that they would shout in
joy, "Here is the very mine of the beauty of composition", and when
a complete utterance bursts into meaning, the mind will rush out to
clasp the "words" in full embrace. Thus the senses will scramble
for their own enjoyment, but the “words” will please all in equal
measure, as the sun gives life and vitality to the entire universe. So
unusually deep are the “words” in meaning for those who are adept
in the art of such words, that they will disclose the very gem all-
satisfying *Chintamani'. Enough of this now. In this literary work,
I am indeed dishing up to the spiritually hungry, a meal consisting
of the nectar of Brahman-knowledge. And he alone enjoys the
feast, who shutting out the senses, steals away the dish and relishes
it in the ever-burning steady light of the knowledge of the Self. Oh
hearers, you must enjoy this experience with self-luminous power
of your mind, without resorting to the ears. Peel off the husk of
words to be united in spirit with the absolute essence of Brahman,
and then you live eternally in happiness ever-lasting. The dialogue
would bear fruit only if the hearers became so delicately sensitive
to its meaning. Otherwise this sermon would all mean the tale told
by the dumb to the deaf. Enough of this now; it is unnecessary to
plead, by uttering cautions, to my hearers so plainly, since they are
naturally adepts in this lore, being enamoured only of the highest

self and self-less acts.

Only those shall savour this high theme, who spurn and re-
nounce all pleasures here, in this life, and the heaven, for their love
for the knowledge of the Almighty: none else will be able to enjoy
the sweet taste of the subject. The crow cannot sense the moon;
even so, the ignorant or the vulgar cannot have the wits of this truth.
Moonlight is food for the bird Chakora, so only the wise men shall

126 JNANESHWARI

find their abode of rest in the Gita. For the ignorant, it is quite a
strange land. Therefore, there is nothing more to be said on this,
The occasion prompted these words and may the saints and high
souls pardon them. Now I turn to what Shriranga said (to Arjuna),
That talk is difficult to grasp and so beyond the power of words:
Yet, the grace of my master shall be my light to see the truth. What
is beyond the senses may be made accessible without senses—if
the power of knowledge of the super-sensible be commanded. Should
a Paris luckily come to hand, one would surely extract gold from
iron, which is beyond the power of alchemy. In that way, my Teacher's
grace is on me and what is there that is attempted and not realized?
And I say, that Teacher’s grace in abundance is mine. For that reason,
I expound the secret meaning: (I) shall give visible form to the in-
visible and shall make the senses enjoy all that is beyond them. Now
the One who is called "Bhagawanta", Divine Supreme Person, the
ultimate fount of all—the six transcendent excellences, such as—
glory, grandeur, kindness, omniscience, passionlessness, and the

majesty—the best friend of the pious men spoke thus—‘“‘Oh Arjuna,
be now attentive".

TATA ATA |
Waa: BAe BT HA FAA a:
a Wem Wf a a feta area: $41

THE EXALTED-ONE SPAKE

Y “Not adhering to the action’s fruit, who does what need doing,

he is the one that has renounced, as also the one that possesses

(even-tempered) application: and not the one that relinquishes
the (Sacred) Fires or abjures action.

A (Karma) Yogin and a Sanyasin are seemingly two, but in essence
they are one. You might take them to be different, but think closely
and they will be found to be one. Leaving aside the appearance of
two names, the Karmayoga—Path of action—is at bottom the path
of renunciation and viewed from “Brahman point of view”, there im
know ye, no difference between them. One may address the same
person by different names, one may reach one's destination by tw?
roads; or the same water may fill different pots; in that way the dif

ference between “Yo i and no
ga and Renun ion" j i t
EE a ciation" is only nominal

yuna according to th d, ig
3 juna, e general need,
performs actions and yet is not attached to the action-fruit. Do®

VI. DHYANAYOGA 127

not the earth, out of her natural stuff, sprout trees and other plants
without expecting any fruit or gain out of them? That is the way
the Yogin performs action grounded in his Vision of Soul according
to his own station in life and in good time and is also free from selfish
love of his person, and who does not permit any attachment for action-
fruit even to touch his mind—such a person alone should be taken as
a Sanyasin, and he alone is a great Yogin in truth. Otherwise, not
realising the essence of the Yoga, one who renounces all actions—
usual as also occasional—in the belief that they become binding
on him, and yet side by side gets fettered in the bondage of other
actions—this is just like washing out one coating by another—and
one acting in such a perverse way is handicapped for nothing. Every
one has already been burdened with the worldly duties: in such a
state instead of discharging that duty properly, why should he hastily
get himself loaded further with a new burden of renunciation?
Therefore even-tempered application to actions, without relinquishing
worship of the Sacrificial Fire or without abjuring action prescribed
in the Scriptures, is in itself the path leading to happiness.

a iaaa gahi d fafe mea |
a giai anit watt AAA N 3 1

2 “What they commonly designate Renunciation, O Son of
Pandu, understand Yoga (even-tempered activism) to be that
(same); for, none that has not renounced his aims and in-
terests can ever (claim to) be a Yogin. (52)

Who is commonly designated as a Sanyasin (one having renounced)
is, O Arjuna, himself the Yogin and this flag of Union of the two
paths has been hoisted by different Scriptures, and these seers and
sages have also reached the truth in essence from their own experience
that the even-tempered activity and Yoga Path begin just where the
threads of illusory desires and fancies get snapped by renunciation

while performing actions.
areia HA OAA |
Amea wed WA: POTA o3 oU

3 “While the aspirant is scaling the (ladder of) Yoga (each
antecedent equanimous) action is said to be the mark and

means (unto the final goal of perfect equanimity): (and)

`

l

128 JNANESHWARI

after the same person has achieved the ascent, the ensuing
peaceful mood is said to be the mark and means (for retaining
what he has gained). (54)

Should one be desirous of reaching the top of the uphill path of the
Yoga, he must not leave off the step-stones on the path of actions.
With the help of these steps he should direct his course to the foot-
path of the Yogic-postures along the foot of the mountain in the
form of self-restraint and comprehensive self-governance (zum).
He should then ascend to the top of the precipice in the form of re-
gulating the breath (mata). There he is confronted with a steep
precipice in the form of restraining the senses from their objects,
which is so slippery that even the intellect cannot fix or make firm
its foot on it. Here the Hathayogins even lose their balance and get
themselves precipitated downwards. But with the constant study
and practice, the nails of ascetism could get fixed up in the over-
hanging way to the restraint of the senses referred to, and in this
way could be reached the wide region in the form of the abstraction
of the mind, along the plateau in the form of breath. This same
region should be passed through until the point of profound and
abstract contemplation is reached. Here ends that way and also
ceases to exist one's clinging to actions, as the end and the means meet
here in an embrace and become one in form. Here ends all talk of
taking a step further, while past remembrances get obliterated and
the Yogin abides steady on the clear and even ground of enrapt
concentration of spiritual meditation. I shall now narrate to you
the marks of one, who has reached the highest position, through

rapt concentration of spiritual meditation by these means and hear
about them.

Uer fe uud a atau |
miini ares uv u

4 Ju it is when there is no clinging on his part to the things
ay Sense o to actions, and when (in fact) he renounces al
aims and interests, that he

is called tl : achieved
(the height of) Yoga. ed the one that has ac

b n senses Cease to frequent the sense-centres of such
in Gee am ghm enjoys the deep rest in the bliss of the Self
€ chamber of the self-intuition. His mind even when struck

VI. DHYANAYOGA 129

by pleasure and pain never gets stirred into awareness, and he does
not get provoked into recognition of the sense-objects which con-
front him in an encounter. His mind feels no clinging for the action-
fruit, even though the senses take to actions. He alone is an adept
settled in Yoga, who, remaining unmindful of the mass of the body-
activity, remains as if he is in sleep. Here Arjuna said, *O Lord,
how wonderful is all this that you say! Then what is that which gives
him (such a person) such worth"?

se ATTEN |
mAT MAA seemed FTA NY

S "By his own self should he raise his self; he should not cause
his self to sink low. For, the self alone is the self^s help-mate,
and the self alone is the self's enemy. (67)

Lord Krishna smiled at this and said, "Your query surprises me.
Who could give, and to whom, and what, where there abides the
one being without a second? Lying on the bed of illusion, the soul
falls into the sleep of ignorance and suffers from evil dreams of birth
and death. And when suddenly he wakes up he realises the emptiness
of the subject-matter of the dream. This realisation too like the
original delusion is truth in his own being. Thus, O Dhananjaya,
he becomes the cause of his own ruin through the error of self-conceit
of his bodily existence.

TYME FATA fem: |
WAAAY WAI Ada WATT Ut & oU

6 “The self becomes the helpmate of that self who has by his
own self conquered his very self; but towards one that has
not mastered his own self, his very self would act inimically,
as would an actual enemy. (71)

One, who by thought abandons self-conceit and becomes one with
the eternal Being of the Supreme Brahman, has settled himself in
the highest good. Otherwise, one becomes one’s own enemy, who
like the silk-worm, being lured by the elegance of his own body,
identifies his self with his bodily being and is encircled and suffocated
in it. What a pity it is, the unfortunate one standing on the brink
of good luck feels like one blind land closes his eyes though he is yet

`

130 JNANESHWARI

in possession of the full use of his eyes: or one getting under delu-
sion goes on talking “That is not myself, I am lost, I have been stolen
away,” and persists in that fancy. As a matter of fact the soul js
himself the Brahman, yet what a pity it is that his mind never inclines
in the direction of this truth. Does one meet his death through a
stab in a dream? The soul’s condition is verily like that of the parrot
in the ‘Parrot & Tube’ story. In that, the parrot sits on the tube
(fixed to a tree by the hunter to trap the parrot) and with its own
weight the tube begins to revolve. The parrot ought to fly away as
soon as the tube begins to revolve in the reverse direction, but terror-
stricken as he is, he twists his own neck, wriggles his body and limbs
and holds more tightly the tube in his beak and legs and gets his free
legs entangled in the trap in the false belief that he is really tied down.
Can it be said that anyone else has tied down such a one, who with
no reason or rhyme, gets himself tied down of his own accord? But
once caught in such a delusion he would not leave the tube even
though he be cut in two. Therefore, one who goes on extending his
wrong ideas and fancies, becomes his own enemy; while I hold the
person as having realised the Self, who has had personal experience

of “I am the very Supreme Brahman” and has never soiled his mind
with any untrue notion.

(HATHA: STATE TTATAT TATA: |
Agag AT TAT ATATTATAAT: Ut 9 11

7 “Of one who has conquered his self and has attained tran-
quillity, his self abides in perfect repose in the presence of
cold-heat, pleasure-pain (and other dualities), as also in the
matter of honour and dishonour. (81)

To one who has conquered his mind, and has thus all his desires
fulfilled, the Supreme Soul is neither separate from his own essential
being nor far off. Just as the gold gets pure as soon as the alloy in
it is burned down, so the finite soul becomes the Supreme Soul as
soon as his mind rids itself of fanciful notions of worldly being. With
the crashing of the pitcher (form) its internal cavity (A4eTHTe!) needs
no movement to become one with the infinite space. In that way,
when the false belief of the bodily existence is all dropped the finite
soul is one with the Supreme Spirit, since true Atman is already
completely and eternally there. To such a one there exists nothing
like the sensation as cold or hot Or any thought of pleasure or pain

Ar! Yi

Ure ce

VI. DHYANAYOGA 131

or any language of honour or dishonour. Wherever the Sun may
go, that locality gets flooded with light; in that way whatever such
a one meets with, becomes absorbed in him viz, it becomes one with
such a person. Just as the showers descending from the clouds above
do not pierce the sea, in the same way the good or evil things do not
in any way touch the Yogin, he having become one with the Supreme

Self.
alae Hees fafafa: |
Ge geperd Te waters: to N

8 "One whose self is content in knowledge and in realisation,
and has gained imperturbability, having subjugated all sense-
centres; such an one who looks alike upon an earthclod, a
stone or gold; he is steadied in self-control, and is called the
man of Discipline ( Yogin). (88)

When one, after deep thinking comes to the abiding truth that all
ideas and desires in regard to worldly existence, are empty having been
born of delusion, and the more deeply he opens his mind to the Eter-
nal Being, the more that truth of being is seen to be identical with
the essence of the Supreme Self. When this happens all doubt and
discussion whether the essence of the form of the self is all-pervading
or is limited by place, time etc. automatically sinks down there and
then, and becomes void. One, who has in this way conquered all
the senses, reaches the level of the Supreme, even though he continues
abiding in the human (body) form. Such a one alone has conquered
the senses and he alone should be called a Yogin, since his heart
never makes any such distinction as great and small, higher and
lower. He holds alike gold of the size of mountain Meru as also a
small clod of earth. He abides desireless and even-tempered to the
extent of holding as a mere tiny piece of earth, even a brilliant gem
of the value of the entire world.

qe ferait ayy a
areata a qmd wuefzfafemud 1 & N

9 “Whoso maintains an even attitude towards benefactors,
friends (or) foes; (towards) those that are indifferent (or)
neutral, the hated ones (or) help-mates, towards the good
no less than towards the sinful: such an one towers above

the rest. (94)

132 JNANESHWARI

How could there arise in the mind of such a person any strange idea
of distinction such as friend or foe, one's own or a stranger? One
who is in possession of the true vision—"I am myself the entire
universe—" whence there could remain any distinction such as
“This is base or this is best". How could one find different degrees
of fineness in gold, were he to test it with the Paris itself? Whatever
comes to be rubbed against that touch-stone (Parts) will all be pure
gold. In that way in the light of his clear vision it becomes apparent
that, the entire universe of being whether moving or moveless, is
realised to be rooted in his self. Even though the ornaments in the
form of the universe might be felt as of different forms and settings,
still to such a one, they all appear to be made out of the same gold
in the form of the Supreme Brahman. One who secures completely
the Supreme Knowledge, can hardly be deceived by the outwardly
perceptible forms and shapes. When one deeply considers the matter,
one finds that a piece of cloth is nothing but a wide expanse of threads
woven into each other in the same way he definitely sees nothing
but the Supreme Brahman, pervading the universe. He alone is one
having equipoised vision, who gets such total experience. Even-
balanced intellect is not anything different from this. He who becomes
the very essence of sacred waters, whose visible form spells reverence,
and whose contact bestows the highest realisation of the Self, even
on the benighted soul lost in ignorance, whose very word is the foun-
tain of the religious spirit, and in whose vision get born the eight
marvellous powers (efafe) and to whom heavenly bliss and others
are mere toys—the very remembrance in mind of such a perfect one
transforms the being of the devotee into the figure and spirit of the

Perfect; not only this, singing his praise is good for the singer and
secures for him the Spirit.

ant gia wee tafe fera:
erat caterer Praf: 1 Qo n

“The man of Discipline should continually exercise his self,
abiding in sequestered spot, all alone with controlled mind
and body, rid of all cravings and divested of all attachments.

(105)

10

One in whom dawns the never-setting Sun of the eternal undivided

VI. DHYANAYOGA 133

real being of things as undivided unity, since pervading entirely
all the three worlds, he himself abides free from all the paraphernalia
of individual selfish possessions. In this way, Lord Krishna extolled
the visible marks which show the perfect one, and in doing this the
Lord showed the perfect one’s glory to be even greater than his own
divine glory. (Lord Krishna further went on), “The Yogin is the
very elect among the seers, nay, the very light of their vision, and
the very Almighty Power whose will brings the universe into being.
The fine literary garment of the Vedic lore woven in the market-
place of “Omkār”, falls short adequately to clothe his glory: the
power of his light moves the Sun and the Moon in their daily rounds
and so the universe will be reduced to inert mass of dead matter
without his brilliance. Not only this, but the wide sky looks small
by the side of the vast glory of the name of the Yogin. How will
you (then) be able to grasp individually each one of his best qualities?
Enough therefore of this praise of the perfect one: I do not myself
realise whose marks I was extolling and why I avail myself of this
Occasion to narrate these qualities. Were I to disclose clearly to
you the Brahman-lore, which wipes out clean the very last trace of
plural existence, that would put an end to the very sweet experience
in the idea of Arjuna being my darling. This talk of mine is not
thus a true account of the real, undivided, unitary experience; but
there is left some loophole in it, the motive being that my mind should
have a little separate existence to be able to enjoy the happiness of
your love and devotion. Alas! how I wish that evil eye ( zv ) of those
that are hankering after release and are lost in meditation of the form
“I am myself the Brahman” does not pollute and snap, the delicate
tie of love between yourself and myself". Lord Krishna thought,
“Should the I-ness in Arjuna vanish and he were to get one with the
essence of my divine being as the result of this talk as the highest
experience of the one undivided being, what could I, alone and single
handed, do? Who else would be left, on seeing whom I could have
peace of mind and with whom I could hold free talk, or whom I
should hold in fond embrace? Were Arjuna to get absorbed in myself,
with whom I could talk over the good things that may overflow
my heart?" Overcome with such feelings, Lord Krishna on the
pretext of talking on other topics of advice, while discoursing on
the non-dual true being, attracted Arjuna's mind towards his own.
This sort of description might be jarring to the ears of hearers, but
it must be remembered that Arjuna was the very embodiment of the
Divine Love and happiness of Lord Krishna. At this unique moment

134 JNANESHWARI

Lord Krishna found himself in the very enviable position of a barren
old woman, who being blessed into a mother (at such too advanced
a stage) dances with the pure joy of maternal love; certainly [ could
not have given such a description, had Lord Krishna’s love for Arjuna,
not burst in exuberance. Oh how wonderfully unique the situation!
There is the roar of violence and carnage of battle-field threatening
to envelope the world! And in the midst of it the high theme of
divine experience rolls on and we see before us the dance of a doll
of love incarnate! How else could one meet with pairs of opposites
like love and shame, vice and exhaustion, waywardness and state
of awakening? Where there is love, shame must make its exit, ex-
haustion must disappear where there is vice, while there could be
no place for the state of awakening where there is waywardness.
In short, Arjuna was the very repository of the Lord’s love, or the
mirror (reflecting) the interior of Lord Krishna’s heart fully blown
with happiness. Because of his great and holy merit, he became
eligible like fertile soil into which was to be sown the seed of devotion
through Lord Krishna’s favour: or Arjuna was the very deity of the
eighth kind of worship named 'Sakhya' (4@1—fellowship or familiar
intercourse) which lay at the foot of the 9th and last of the nine kinds
of worship named ‘Atmanivedana’ (smeWfr3«. -consecration of
one-self into). Arjuna was such a favourite of Lord Krishna, that
He (Lord Krishna) permitted the singing of the praise of his servant
Arjuna instead of his own praise being sung, although himself abiding
close by. Just see, a loyal wife serves her husband with exclusive
love, while the husband holds her in great honour. Is not such a
loyal wife praised more than her husband? In that way I am led to
praise Arjuna specially, since he alone possessed the merit of all
the three worlds. The Supreme Lord, although formeless himself.
had to assume human form for the sake of his affection for Arjuna,
to whom he had surrendered himself. (Thus) he, who was perfect
M Ra oue by mene longing for Arjuna. Hearing
is stored in these t ata luck for us? What unique excellence

j S of secret meaning of beauty? Its elegance

VI. DHYANAYOGA 135

in the form of mystic meaning is spread out all over, with the result
that the lotuses in the form of the Gita-teachings show themselves
in fully blown natural perfection”. The great import of the words
made the saintly hearers full of desire and their souls became enrapt
with internal bliss. Perceiving the state of the hearers the disciple
of Nivritti said, “Be attentive: what a wondrous glory! The Sun
of Divine Krishna’s grace has burst into a dawn of the morning
for the Pandava family. Devaki bore Lord Krishna in her womb,
Yeshoda brought him up with great exertions, and ultimately his
divine personality happened to be at the service of the Pandavas!
Luckily he (Arjuna) had neither to serve long nor to wait for a suitable
occasion for making a request (to secure the Lord’s favour). I now
end this digression and proceed with the original story. Hearing
Lord Krishna’s talk, Partha said fondly “None of the marks of a
saint you talked of are found in me. In truth I feel myself unworthy
of that task of securing even the first essentials of these marks, yet
I shall (try to) be great and able to secure these through your words
of grace. And I am certain I shall be the Supreme Brahman myself,
should you will it to make me so; I shall act up to your words. When
I praise the history (description) you narrated, without even knowing
to whom it referred, there would be no limit to my happiness, were
I myself to be like him (that person). Therefore, Oh you good Precep-
tor, do tell me about the path that should make me reach the level
of this perfect person." Lord Krishna smiled at this and said, “Very
well, I shall do as you desire! Indeed, so long as one does not live
in the ecstasy of divine contentment, he must feel the hankering
after happiness. Once he secures that contentment, there remains
nothing wanting and nothing to be desired. Similarly, one who
lives the life of devotion to the Supreme, easily reaches the state of
absorption into the Brahman.” But see, how Arjuna's good luck
has borne abundance of fruit. Words cannot describe the abundance
of divine grace by which Arjuna had at his service the mighty power
of the Supreme Being, whom a thousand lives of Indra and others
could not bring nearer. God, Lord Krishna, fully heard what Arjuna
said, asking to be transformed into the Supreme Being. Lord Krishna
thought to himself, “Since Partha is having an intense longing—
similar to the longings of women particularly during the period of
conception, for being likened unto the Supreme itself, in the womb
of his intellect, renunciation is being conceived. Even though the
foetus of asceticism is not yet fully developed, yet with the advent
of the spring season, it has overgrown with the blossom in the form:

136 * JNANESHWARI

of mental feeling that “I am the Supreme Brahman”, and consequently
it would not take him long to bear the fruit in the form of the attain-
ment of Supreme Brahman, since he has fully mastered the spirit
of renunciation". Thus Lord Krishna felt confident about Arjuna
and thought that (now that he had attained perfection), whatever
he (Arjuna) would think of, would in advance come to fruition and
that any advice on the study of Yoga preached to him would not be
fruitless. Thinking in this way Srihari then said, “Hear, O Arjuna,
about the royal road to the study of Yoga. Here at the foot of the
tree of activity can be seen bunches of fruit of absoulte quiet and
peace. It is the path of Yoga, on which even God Mahesha (God
Shiva) is still a pilgrim. In the beginning many other Yogins went
astray On wrong by-paths, but ultimately followed this well-trodden
path after gaining experience. They left other ignorant misleading
ones, and went straight by the way of self-realisation and reached
the highest goal. After them the great sages followed the same course
and reached perfection through the stage of seekers. Great seekers
after ‘the Self” attained greatness also by following the same course.
One forgets even hunger and thirst, once he sees the royal road to
the study of Yoga. There is no distinction of time such as day or
night on this road. Wherever one sets his foot while proceeding
along the road, there Opens out a mine of liberation, and should
there arise any obstacle in the way, at least the attainment of the
heavenly bliss is guaranteed. One may move in any direction; his
journey on the road is sure of being peaceful and unerring accomp-
lishment, O Dhananjaya. Once one reaches the destination along
this road, he himself becomes one with that place of destination
and this need not be told to you, since you will come to know of it
later on by personal experience.” Arjuna said on this, “Oh God,
when that ‘later on’ would be? I want it. Lam sinking in the ocean
of ardent wish and should you not take me out?" Lord Krishna
iae E do you talk so wildly? I am, of my own accord,
going to tell it to you and yet you interrupt me and ask (questions)!

Yat Sat sess fecerant: |
ra Sd aada ARa 1 22 n

1 11 “On a pure spot establishing for him "-
> j self a stable seat, neithel
too high nor too low, upon which is spread (either) a (soft—)

cloth, (or) a deer-skin, (or ) Kusa grass: (163)

VI. DHYANAYOGA 137

I shall now tell it in detail, and it will bear fruit through actual ex-
perience only. Therefore, for this study should first be selected a
suitable and secluded resort which for sheer loveliness rivets any
one visiting and stimulates in him unworldly, renunciatory
spirit. The resort should also be hallowed by the habitation of
a righteous person thereabout, so that the feeling of contentment
grows in volume and strengthens the Soul’s spiritual resolve. In
that spot, naturally the spiritual hunger for the Yoga sinks into his
Soul, actual experience holds the mind in embrace, while the lovely
environments make the heart enjoy the bliss of the self (further).
In such a place, it should not be a wonder that even an impious un-
believer passing by it is provoked into a penitent mood and becomes
eager to do penance. Even a casual way-farer, with some business
in hand accidentally approaching the spot, will forget to return to
his home and family concerns. That spot will rivet one intent on
not staying there, steady wavering minds, and pat and caress an
impious person to awaken into a state of renunciation, so that, even
a pleasure-seeker would feel like renouncing the very kingdom of
worldly happiness and chooses to stay there quietly, once he sees
the spot. It should thus be so lovely, and yet all so pure and holy,
that the vision is opened to see directly to the very inner-most being
of the Supreme Brahman. Such a holy place should specially be
apart, secluded , the resort of only the seekers of Yoga-study, and
none else should tread on its holy precincts. Rich growth of trees
laden with fruit should be found to cover the spot, with roots and
fruit as sweet as nectar. There do flow, at every step, springs of
water, watering it, even in seasons other than the monsoon. Mild
rays of the sun should warm it and cool and gentle breezes of wind
keep it (the spot) cool. The quiet of the place covered with thick
tree growth, should not either be disturbed by beasts or birds, though
it might usually be haunted by parrots and bees. Swans or a couple
of birds like water-ducks and even cuckoo might on occasions be
visiting guests. Though not always, it would not matter much, if
peacocks frequent the place now and then. One thing, however,
Oh Son of Pandu, is necessary. The place must be made sacred by
a monastery or temple of God Shiva. Either of these as one may
like, might be chosen and be used for retiring in solitude. The (best)
way of selecting a suitable spot is, that one should first try and see
if on a particular spot the mind remains tranquil and steady, and
if it does so, then he should select it finally and then prepare a seat
there in the following manner; there should be spread out on the top

138 JNANESHWARI

a clean deer-skin; below the skin there should be in the middle a,
clean washed and folded piece of cloth and below that viz. at the
bottom should be spread a matting of straight and uncut kusha
— grass. The grass weeds should be soft, of uniform length and thickness,
and should be so arranged that they could remain together closely-
knit. The seat, if too high, would make the body lose its balance
and swing (on one side) and if, too low, would make the body feel
the touch of the ground. It should, therefore, be a conveniently
raised seat. It is unnecessary to discuss this further, the purport being
that the seat should be firm and comfortable.

WARE TS Hea afafa: |
Saat gN ATER au 22 N

12 “There, making the mind one-pointed, restraining all move-
ments of the mind and the sense-centres, seated upon his
seat, he should practise (Yogic) concentration for the attain-
ment of the Self. (186)

Then sitting on that seat, the mind is to be concentrated by medita-
tion of your preceptor with a view to self-realisation. This meditation
on the master is to continue till the finer essence of pious love spreads
through the entire compass of inward and outward being, and the hard
inertia of egotism melts away, the sense-objects are forgotten, the
restless anguish of the senses is calmed, the outgoing mind is lulled
into a quiet within, and the quiet state of one still being settles down
in the soul. One should abide in this sitting posture in this state of
self-realisation. In this state, one begins to feel that his body auto-
matically balances itself, while the life-breaths in the body hold
together. In this state, the impulse towards activity turns back its
face and lapses, while the State of rapt concentration of mind or
the balanced state of mind comes to stay undisturbed, thus bringing

the very means for the Study of Yoga. | shall now tell you, and do
hear how the visible posture i

surface of the foot) should
ress against the middle of the seam and

VI. DHYANAYOGA 139

in the middle. Against this should be pressed the heel (lower edge)
of the right sole and the entire body is to be gathered up and held
up balanced. The lower end of the back-bone should be raised so
slightly that one should not even come to know that the upper half
of the body (above the waist) gets raised up and sustained. Then,
both the ankles should be raised and held hanging. By this process,
O Arjuna, the entire human (body) frame would remain suspended
on the ankles. This is, O Arjuna, the description of the (Yoga) posture
named "Mülabandha" which is called "Vajrasana" otherwise.
When the upper half of the body remains balanced on the “Adhara-
chakra" which lies in the middle of the anus and the testicles, the
lower half gets pressed, and the life-breath called Apana in the in-
testines moves backwards towards the interior of the body.

aa arf maara fer: |
ater Ra cat araa u $3

13 "There, having steadied himself, and holding the body, the
head, and the neck evenly in a line, motionless, with the gaze
fixed upon the tip of one’s nose and not looking in the
(different) directions. (201)

Then both the palms automatically rest on the left foot forming a
bowl (ET), and the shoulders appear to get raised. The head gets
sunken between the two raised shoulders and the eyes automatically
get half-shut. The upper eyelids get closed while the lower ones
get widened, with the result that the eyes remain half-open. The
vision partly inside (closed) and partly outside (open) gets directed
to and obstructed at the tip of the nose. The vision thus getting
handicapped for want of free scope to get out has to steady itself
on the tip of the nose in a partially widened condition. It loses all

its desires to fix the gaze in any quarter, or to look at some form or

shape. The neck gets contracted, while the chin lowers down and
fills the pit formed by the collar bones, and while the neck getting
stiff presses against the chest. The windpipe (ToT) gets shrouded
and the wheel (physical posture) that gets formed in this way is called

“Jalandhara.” Then rises up the navel while the stomach gets flat `

and t art expands in the interior. The "Bandha" (Yogic posture)
m n ite anus and below navel is calledsitétars (Uddiyan).
While these Bandhas and Mudras appear on the exterior of the body
as the signs of practice of the Yoga study, the mind’s functions
(working) inwardly, are uprooted from their basis.

a

140 JNANESHWARI

vara faracatsarattcad fera: |
Wa: um wies Fee elt ene oi Lv n

14 "With the self serene, freed of fear, constant in the Vedic-
student's rule-of-life, restraining the mind, one should practise
Yogic-discipline entering all thoughts upon Me, (conceived
as) the Highest Goal; (212)

Thus mind’s fancy is brought to rest, the active propensities are
brought home to peace, while the mind becomes automatically
stilled in a rhythm, and insensible to the body's actions. There re-
mains no feeling of the pang of hunger, or of sleep etc. The life-
breath named “Apāna” which is shut up by the *Mülabandha' posture,
turns back and being pressed, gets accumulated and swollen. It
then gets all excited and becomes uncontrolled and begins to make
à grumbling noise where shut up, and begins to struggle with the
wheel called "Manipüra" inside the navel. When the storm gets
lulled down, it (wind) stirs up the entire house in the form of the
body and expels from the body the entire filth that had got accumu-
lated therein since childhood. Owing to the impossibility of its
being confined in the (limited) space of the stomach, it escapes from
it and enters into and spreads all over the (interior of) the abdomen
(a ), defeating completely the asthmatic and bilious tendencies.
It then overturns the oceans of “Saptadhatus” (the seven elementary
substances of the body) and reduces to dust, the mountains in the
form of ‘Meda’ (fat) and drives out the marrow from the cavities
of the bones. It then clears the arteries and similarly lulls the senses,
frightening the novices in the study of Yoga, although there is nothing
to fear. Even though it creates malady, it soon removes it. It mixes
togther the fluids formed from cough and bile, as also the element
of earth in the form of flesh, and Marrow from the bones etc. Mean-
io DE x m Fa created in the body, by the Yogic posture,
(female) cobra (as if) MN m E awakened. Just as a jeu
from turmeri d col one Künkum Rowden peat
€ and coloured red with lemon Juice etc.) should coil

itself asleep, in the same way, the Power “Kundalini” abides in sleeping
condition with her face down-wards, in three coils and a half, like
a female cobra. She abides tied up with string bonds in a socket in

VI. DHYANAYOGA 14]

“Vajrasana”. The "Kundalini" uncoils herself, shakes off her lethargy,
and stands erect in the navel, as if she was a bright star getting dis-
lodged from its place and shooting down, or as if the very seat of
the Sun should get snapped, or as if the very seed of brilliance should
germinate and blossom forth (in the form of sparks). Being naturally
hungry for days together, and over and above that, getting squeezed
in and irritated, she wrathfully opens out her mouth and stands erect
with the open mouth upturned. Just then the life breath “Apana”
which has by then reached the regions of the heart, falls a prey to
“Kundalini”, and get gulped up and swallowed all round in the
flames of fire emanating from "Kundalini's" mouth. The "Kundalini"
then starts devouring lumps of flesh torn off from the fleshy parts,
and finally swallows a couple of morsels of flesh, even from the region
of the heart. She then reaches the palms and soles, tears open their
upper parts and goes on searching joint after joint and other parts
of the body. She does not leave off the lower portions. It sucks the
vitality from the nails, and twists the skin and finally reaches the
bones. She scrapes out the cavity of bones and carves out the (in-
terior of) the veins and arteries, with the result that the external
growth of the hair-roots gets withered. The “Kundalini” being very
thirsty, drinks in a single gulp, all the seven elementary substances
in the body called *‘Saptadhatu,” creating a draught resulting from
the dryness of the body. The breath passing out over a length of
dozen inches through the nostrils is restrained and forced back in-
side. Thus the life-breath “Apāna” rising up from the lower region
and another (named “Prāna”) getting forced down are both pressed
on (in the opposite directions), making them meet (in the middle),
but are obstructed (in their meeting) by the intervening connecting
chains of the wheels in the body!. They could otherwise easily meet
together but the “Kundalini” getting displeased remarks that the
(life-breaths) are the only ones yet left out. “Kundalini” in fact
consumes completely the element of earth in the body and then
consumes similarly the fluids in the body. Consuming in this way
both the kinds of elements in the body, she gets fully satisfied and
then feeling a bit content rests near *Sushumna" (gT). Feeling

1 These wheels or Chakras (also named ‘“‘Padmas”—lotuses) are supposed to be
plexuses formed by nerves and ganglia at different places of the body. They rise one
above another along the middle of the body and are linked fonce Their ENTE
and places are as under:- (1) “Adhara” (sTHTX) at (ie GN (2) "Adhishthana
GTST) between the navel and the penis. (3) Panpina (afergz) at the pagel (9
“Anahata” (369) at the heart. (5) “Vishuddha” (faqa) in the throat, and (6) "Agni

142 JNANESHWARI

satisfied and contented she vomits out water rising in the mouth, but
that very water turns itself into nectar and saves the life-wind “Prana”.
The life-wind emerges out of the fire of the vomit and creates a cooling
sensation in the body internally as also externally. With this, it
begins to recoup the lost strength in the different parts of the body.
But the pulsation being stopped, all the nine winds moving in the
body disappear, leaving only one life-wind, causing the stoppage
of all the functions of the body. Then the air passages named "Ida
and "Pingalà" running through the left and right nostrils meet together,
while the three knots get loosened and the connecting links between
the six wheels get snapped. Then the wind running through the
passages of the nostrils, which are likened to the Sun and the Moon,
gets calmed down, to such an extent, that it cannot cause to flicker
even the flame of a lighted lamp. The activities of the intellect cease
altogether while the smelling (inhaling) power left in nostrils gets
extinguished in the power "Kundalini, which then enters into the
central air passage called “Sushumna.” Just then, the lake filled
with the nectar of the seventeenth phase of the Moon, located in the
upper region of the body, slowly gets turned on one side, meets the
power “Kundalini” and pours into her mouth the nectar. This
fluid running through the “Kundalini” vein spreads throughout the
body and gets absorbed wherever she spreads out along with the life-
wind. Just as tallow gets completely reduced to ashes in a heated
mould, leaving the mould with the melted metal alone, in that way,
there emerges (Out) the seventeenth phase of the moon, namely nectar
in the form of the body, with only the skin covering it all around.

The Sun gets screened by cloud, but with the removal of the screen
he resumes the brilliance; in the Same way, the skin is only a dry
covering over the brillia

nt form of the seventeeth phase, and that
skin too gets dusted out like chaff. Then the brilliance of the lustre

(SI^) between the eyebrows, These
etc. i.e. along the front of the spinal c

find no place in the modern science of bodily structure, but it might not ‘be altogether
incorrect to give their place to the six plexuses in modern Science as suggested by some
writers.

? Sushumnà (GM), the air Passage of breath or air in the human body between
two others named “Ida” and "Pingalà". In the anatomy of the Yoga school are parti-
cularised three great passages of the breath or air running from d is to the head.
Of these, Ida is the passage on the, right side Proceeding throuph (or E ringing from)
the “Nabhi-chakra” or umbilical region and through the aes d po AE that
on the left; “Sushumnā” ascends between the two entering in Y h Meal af the
head (Su mem ame arr ddr), » 8 into the mi e

Vl. DHYANAYOGA 143

of the different parts of body, begins to shine out like the form of
the pure, spotless crystal or the blossom of the germinated jewel
seed; or it appears as if, the body is made out of the colour of the
sky at sunset or as if it is a spotless image of the brilliance of the in-
ternal sentience; or as if the body is filled with red powder of tur-
meric called “Kumkum”; or is a statue of molten sentience; (or) I
think the body is an incarnation of tranquillity, or it is a colourful
piece of the work in the picture of joy, or the form of the self-bliss,
or the young plant of the tree of contentment getting strengthened,
or a bud of golden tree (named) Champaka", (or of a neck-orna-
ment called Champak”), or an idol of nectar , or a fruit-bearing
garden of tenderness, or as if the Moon has blossomed forth through
the moisture of the winter season, or the very brilliance incarnate
seated on a seat. The body gets full of brilliance in this way, when
the “Kundalani” drinks the nectar of the seventeenth phase of the
Moon and then even the God of Destruction feels afraid of such a
body. Both the states of old age and of youth disappear and child-
hood is born in their place. If judged, only from the point of age, one
appears a child, but the reservoir of physical strength is so unique
that the word ‘Bala’ ( aī- a child) will have to be interpreted as “Bala”
(@é—strength). Just as the foliage of the golden tree issues forth a
bud of jewel, ever fresh and unfading, in that way new shining nails
begin to sprout (out). New teeth also come out; they are very small
in size and form a double row of diamonds set in both the Jaws. The
entire body gets spread over with bristles, appearing like particles
of gems called *Manik" (ruby). The soles of the feet as also both
the palms get reddish like lotuses; who would describe the brilliance
of the eye washed in this “Yoga” practice? Just as pearls getting
fully developed cannot be contained in the oyster shell and the joints
of the two parts of the shell burst out open, in the same way, the
vision not getting fully contained in the two eye-lids, tries vigorously
to get out, and although apparently half shut, in that state even,
it embraces the entire atmosphere. Remember, the body of the
"Yogin" possesses the splendour of gold, yet its weight is (light)
like the wind, since it has not got the massiveness of earth-element,
or the liquidity of water in it. Then he (“Yogin”) can see (things)
beyond the seas and can hear sounds from the very heavens, and
can read the mind even of an ant. He then rides the horse, in the
form of the wind, and walks on the surface of water, without getting
his feet wet and in this way attains great many powers (fafa). Do
hear more: taking the supporting hand of the life-wind, and making

144 JNANESHWARI

the base region of the heart as a step, the power "Kundalini" scales
the ladder of the middle air passage called "Sushumnà", and reaches
the heart. That Goddess “Kundalini” is verily like the very mother
of the universe, as also the grandeur of the Supreme Majesty of Soul,
and the (protecting) shade for the blossom of sproutling “Om”.
She is the very seat of the "Profundum' Great Naught (zr7—void),
the casket image of the God Shiva, and the very birth-place of "Om-
kar". When the delicate minded "Kundalini," as described above,
reaches the interior of the heart, there arises the sound of the wheel
named "Anahat", which is in the heart. The spiritual sentience too
is linked up with "Kundalini" and is active, and it partially hears
that uncreated sound. There are ten kinds of sounds heard through
the “Yogic” postures, the first of which is called “Para” (WxT), and
which is of the nature of “Ghosha” (low roar of the ocean or the
tumbling of the low thunder), emanates from the “Anāhata” wheel
and is heard first. In the basin (#21) of this sound, begin to get im-
pressed the forms of different stages of low whispering, sketched on
the pattern of the sacred ‘Om’. All this must (of course) be known
by mere imagination; but how an imaginative person is to know it?
In fact, it cannot be known what the sounds that arise are made of.
But I forgot, O Arjuna, one thing altogether. So long as the life-
wind called “Prana” has not ceased to exist, there is to be a sound
in the heart region and this keeps, on rumbling. When the entire
heart region, gets filled up with this rumbling of the low thunder of
the “Anahata”’ wheel, the window in the form of “Brahmarandhra”
Gata the aperture supposed to be at the crown of the head through
which the soul takes its flight on death) gets opened. O Arjuna,
there is another greater void of space above the heart cavity which
is called “Brahmarandhra”, in which abides the sentience without
any substratum. The Goddess “Kundalini” on entering that greater
void of space gives the sentience food in the form of her splendour.
ed e UR ae a ree of otherness with the comple
form of intellect There nee age m te cooked roog T id
brilliance and MUS the ro i Koni paro Nim 2 d
rm of life-wind called “Prāna”. An

how does she look now? (She looks) as if she ; l i eo
the life-breath clad in a yellow. colo 1

carding it and getting exposed, or
guished by a breeze of wind, or as a |;
sky and then disappearing. In that

à Way the “ ini» ring
like the golden neck-ornament calle 7 Sendain Gore

d "Sari" or like a flowing spring

VI. DHYANAYOGA 145

of water in the form of light on the lotus of the heart, gets soaked
up in the cavity of the heart and then power merges into power.
Even in this state she ought to be called a power, but she abides only
as the life-wind named “Prana”, the sound, the brilliance, and the
splendour in her, all ceasing to be perceptible. There then remains
nothing like conquering the mind, or shutting up the wind, or any
reliance on meditation. There also remains nothing like fancies or
ideas. This state should, in reality, be regarded as a mould for melting
all the five gross elements. Absorption of the body by the body
through the way— "Yoga" discipline, is the secret path of the *Nàth"-
sect. But the Great God Vishnu (Lord Krishna) has just intimated
it here. And with such a worthy band of customers in the form of
hearers, I unfold the real significance, unpacking the bundle of the
implications of Lord Krishna’s directions.

Gerad Tara ant ÍT: |
mia fratre ederet ?u ou

15 “Thus continually exercising his self. the man of Discipline,
with his mind kept under restraint attains to that Peace

which culminates in self-effacement and which has its home
in Me. (293)

When the power ("Kundalini") thus loses its brilliance, the body
also loses its form and becomes imperceptible to the mortal eye.
It nominally appears in (human) form as before, but appears as if
made of wind, or like the heart (3T ) of the “Kardali” plant (Banana
tree), standing erect after the dropping down to the withered outer
skin, or like the sky itself putting forth limbs. When the body gets
reduced like this, it is called the sky-wanderer (437). With the attain-
ment of such a status, the body of the "Yogin" brings about miracles.
Just see, as the “Yogin’ treads, leaving behind rows of foot prints,
the eight powers (arfa) such as “Anima” and others, stand alert
at every step with hands joined in humbleness. But, O Dhanurdhara,
what have we to do with these Goddesses? The main point is that
the three gross elements viz earth, water and fire get extinguished
in the body itself. The portion of earth element gets dissolved in
water, the watery portion gets absorbed in the heat, while the heat
portion gets absorbed in the wind in the heart. As a result, only
the wind is left behind surviving in human form. Bu it too is to be
absorbed in the sky after some time. The name ‘Kundalini’ then

146 JNANESHWARI

gets lost and the name ‘Maruta’ (wind) takes its place. it retains
its power until it is absorbed in the Supreme Brahman. Abandoning
the posture (3*1) ‘Jalandhara’, it then smashes the mouth of the air
passage called ““Sushumna,” and enters “Brahmarandhra”. Then
placing its feet on the back of ‘Om’, it crosses "Pashyanti" ( qax-
the second step of the power of speech) and pierces through the
“Brahmarandhra” as far as the third (syllabic) part Makara (FAT)
of the sacred ‘Om’, just as a river rushes into the sea. Making itself
steady in the “Brahmarandhra,” it spreads out its arms in the form of
the notion—"I am the Supreme Brahman”, and embraces the very
Supreme Brahman. The screen of the five gross elements then gets
dropped down and they both—the life-wind and the Supreme—
meet together bodily, and it (wind) along with the sky absorbs itself
into the Supreme Brahman getting one with it. Just as the sea-water
becomes pure through the clouds (by the process of evaporation
etc.), pours itself down into rivers and streams and then ultimately
re-joins the sea, in the same way, the individual soul, with the help
of the human form, enters into the Supreme and secures, O Son
of Pandu, union with it (just as Sea-water). At this stage there re-
mains no trace or even shadow of doubt as to the existence of duality
or the mention of absolute unbroken unity. The state of getting
merged in the absolute void in this way can be well understood only
when one actually experiences it himself. It is impossible to find
Words that could convey through the medium of conversation, the
description of such a stage. O Arjuna, even *Vaikhari" (the fourth
stage of the power of the speech) who normally boasts of her quality
of her expression, becomes powerless in this subject and stands at
a distance (i.e. remains mute). Even the Makara (the third syllabic
part of *Omkara) finds it hard to have access to the interior. behind
the knitted eye-brow. Similarly the life-wind “Prana” experiences
difficulties in passing by this direction to the void. Once it gets mingled

with the void in the ‘Brahmarandhra, there remains nothing for
words to describe, and all their power

one, he would have actual experience ofi

tand get i me
Brahman—that much only can be sai Su era! Deu.

d. O Dhanurdhara, there then

VI. DHYANAYOGA 147

remains nothing like any “object of knowledge,” and whatever
further might be said, would all be in vain. That stage from where
words turn back, where all fancies and ideas get destroyed, where
even the remotest touch or reach of thought cannot have any access,
that stage is the very beauty of the fifth stage in which the mind gets
absorbed and in which is the very grandeur of the fourth stage, for
there the emancipation of the soul is reached. It is beginningless,
limitless Supreme Spirit, and is verily the primary seed of the Universe,
the ultimate goal of the Yoga-Study, and the very sentience full of
bliss; all forms, the state of emancipation, all beginning and end
are all uprooted there. It is the original cause of the five gross elements,
and the greatest of the great splendours—in short, Oh Partha, it is
my own essence and is what may become incarnate and assume the
bodily form, with four arms, which is the solace of my devotees
when troubled by unbelievers—all that blissful Supreme Spirit is
indeed beyond all words. Those that strive unflinching till the end,
reach the form of the Self and secure the ultimate goal. Those seekers,
who yearn to realise the supreme purpose of life and live (through)
laborious days to act up to the way of life described by me, become
holy and attain the greatness of my pure being and power. Their
bodies appear brilliant, as if they were shaped out of the essence
of Supreme Spirit, and cast in the image of human form. Once such
experience illumines the mind, the entire universe of appearance
is enveloped in ‘Brahman,’ all as one “Supreme Spirit.” Arjuna
then interposed and said, “What you say is all true; by following
the path you have preached, one clearly attains the Supreme Brah-
man. I have understood from the description given by you that those
that follow, with determination, the study of ‘Yoga’, undoubtedly
attain the Supreme Brahman. My mind has realised the point even
by hearing the description you have given. What wonder there is,
then, if one who experiences it, becomes completely absorbed in
it? I have, therefore, (got) nothing (with me) to ask separately about
the subject. Yet, I should say one thing and you will lend your atten-
tion to it fora moment. I appreciate entirely the doctrine of “Yoga”
you have preached. Yet, on account of the crippled state of my
strength, I feel, I cannot practise that "Yoga". I shall, with pleasure,
follow that path should it be possible for me to reach it with my
natural strength: or if I am not physically capable of attaining it,
then I ask you to tell me of such (other) path, as could be found suitable
to my limited strength. A desire to that effect created in my mind
has made me make the query.” Arjuna further said, “Please, there-

148 JNANESHWARI

fore, attend. 1 have heard about the Path of ‘Yoga’, which you
have preached: but do tell me, whether any one, without discrimina-
tion, can practise it by study: or is it of such a nature that it cannot
be secured unless one attains a certain standard of ability in regard
toit?" Hear what Lord Krishna said on this:— “This is an extremely
difficult thing involving attainment of the Supreme: yet even in the
case of an ordinary thing, Oh Dhanurdhara, can one attain it without
any ability on the part of the doer? But what is called ‘ability’ can
be judged from the success of the thing, since a thing succeeds only
if it is undertaken with (inherent) ability. But there is no difficulty
of any such ability here. Besides, may I ask, is there (anywhere)
any mine of ability, so that once it is found, any amount of
ability can be obtained from it? Can anyone intending to be indif-
ferent to wordly-affairs, not qualify himself by regular application
to activity in regard to enjoined duties? You (yourself) could bring
in yourself, the required standard of ability, by taking to desireless
activity in regard to enjoined duties." With these words Lord Krishna
removed the difficulty in Arjuna's mind and added “Oh Partha,
there is (however) one such rule in this, that one cannot at all attain

that ability, if one does not perform the prescribed actions without
being the slave of his desires".

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a aeaa Set Aa ATT $44

16 “Not by one who eats in excess, nor by one who does not eal
at all, is the Discipline to be perfected; nor likewise by one
who is addicted to excessive sleep, and never, O Arjuna,
by one who keeps awake (all the while). (345)

One who is a slave to his palate or has sold himself to sleep is not
considered qualified for the study of “Yoga? (nor) one who starves
himself by confining into a prison of perverseness his hunger and
thirst; also one who through similar obstinacy and perverseness
always indulges in depriving himself of sleep. Such a person has nO
control over his body: how can he then be successful in the StudY
of' Yoga'? Therefore, the indulgence in the excess of enjoyment
of the sense-objects is to be avoided, no less than any hatred or com
plete opposition to the normal enjoyment of routine sense life.

TAERAA Goer mug
geama utt aA muera 20 u

VI. DHYANAYOGA 149

17 "One who has properly regulated his diet and recreation,
who puts forth proper effort in actions, and has his ( period
of) sleep and wakefulness in due proportion; such a person
perfects the Yoga which puts an end to (all) sorrow. (349)

Food should be taken, but it should be limited in proper measure.
Similarly should be regulated all actions. Speech too should be a
measured one and no less so-walking. Sleep should be at the fixed
hour, and sleeplessness, when used, should be in due limits. Leading
a life regulated in this way helps to keep up the normal supply of
the seven essential primary fluids (a19) in the body in due proportion
and promotes bodily equilibrium. By providing material for satisfying
the objects of senses in such a regular way, the mind also remains
contented.

aT fafaad faaatastarafaced i
fuge: Aaa Teh TIA War $e

18 “When (his) mind, properly restrained, remains fixed upon
the Self only, and when he becomes free from any yearnings,
then is he called the one steadied in (Yogic) Discipline.

(353)

When external actions thus are regulated by measured means, the
internal happiness is even found to expand. It, in this wise, opens
the easy way to the path of ‘Yoga’, without any deliberate study of
it. Just as with the rush of good luck, all prosperity automatically
walks to your very doors, all (your own) efforts simply remaining the
nominal cause of them, (in the same way), one with regulated actions,
standing face to face with the study (of the Science of *' Yoga) with
great regard, experiences the realization of ‘Yoga’. Therefore, Oh
Partha, the fortunate one, who succeeds in regulated activity, would

adorn the throne of emancipation.

an dat aae Asa STET SAT d
afar zafawer qewet ATAT: d Peu
19 "Like a lamp in windless region that flickers not —such is

the simile declared for the man of Discipline who has curbed

his mind, and is practising concentration on the Self. (357)

When the regulated activism joins hands with the study of ‘Yoga’,

ese = Ee aT Ae ee

150 JNANESHWARI

the body becomes the very holy place “Prayaga”, and one who
steadies his mind in such a body, with the firm determination not
to leave it till the body meets its fall, should be called by you as one
“steadied in the ‘Yoga’ Discipline,” and I say further, as the occasion
demands it, that such a one, steadied in the ‘Yoga’ Discipline, is
compared to a lamp-flame in a breezeless region. Now reading your
mind, I shall tell you one thing more and do hear it attentively. Jn
your mind, you wish for success with the study of ‘Yoga’, and yet
are not prepared to undergo the hardships of that study. Why? What
is the difficulty about it, that you should be afraid of? O Partha,
you need not entertain in your mind any such fear in the least. These
wicked organs are for no reason ever creating a goblin (to frighten
you). Does not the tongue rebelling against its noxious enemy, even
refuse an efficacious and divine medicine that has got the power of
(holding out) longevity and of bringing back the very departing soul?
Even so, the senses always feel troublesome, in doing such actions
as help the attainment of the greatest good! Otherwise, nothing is
so simple as (success in the study of) ‘Yoga’.

mad fas fred aAa |
aa Aa TAT qegfa xo ou

genae aq quézurgeetfeza |
ata aa a dad feeqe qua: 22 tl

20 “Wherein the mind, held under restraint by the practice of Yogic
discipline, ceases functioning, and wherein, by his own self
seeing the Self within his own self, he finds contentment:

21 “Wherein, that paramount bliss that there exists—beyond

the reach of senses, and to be grasped by intellect alone—he

realises; nor does he, once steadied, swerve from the Reality;

: (364)

Therefore, the practising of the Yoga’ Discipline, on a firm seat as
indicated, will (alone) secure an effective restraint over the senses,
since the mind enters into the form of the Supreme Self, only when
the senses get restrained through the practice of "Yoga" Discipline
Then it returns from there and turns its back on it (the self) and looks
at its own Self and identifies it to be just the same as the Supreme
Self. With such identification, it enjoys permanent bliss. with the

VI. DHYANAYOGA 151

result, that the mind automatically becomes one with the Supreme
Spirit of the Self. It becomes absorbed in that, beyond which there is

nothing and which is beyond the reach of the senses and it abides
in Self-bliss in its own Self.

a Meat TTE WT wae rms gua
afer fert mb nia aaa d 22 4

22 “Gaining which, no other gain does he deem higher than
that, and steadies, wherein, he is not shaken by even a heavy
calamity ; (369)

The mind is not then shaken, even mountains of misery bigger than
even Meru, are to crash down on its person, nor does that mind
which is reposing in the Supreme bliss of the essence of the Self, get
awakened in the least, even if cleaved with a weapon or if the body
falls into fire; when the mind is thus merged in the essence of the
Self, it does not even care to look in the direction of the body. It
forgets the pains and pleasures of the body, having secured the unique
Self-bliss.

a faeere anata |

a fos ate Asaan 0 33 uU

23 “That, one should understand as the Yoga (lit. ‘joining’) tech-
nically so named, consisting as it does in disjunction from
conjunction with grief. Such Yoga one should practise re-
solutely, and with a mind inaccessible to ennui. (372)

The mind which was entangled in bliss of the sense-life forgets all
desires, once it tastes the (Self) bliss. That bliss is the crown of glory
and the royal wealth of the contentment of the Yogins. The possession
of this supreme knowledge consummates in (securing) this bliss.
Such a bliss is directly realised by the study of the “Yoga Discipline,’
and if it is thus viewed, one can become himself one with it.

arana BAIA TATA: |
mA fafnrer AAA: N RE ou
24 "Renouncing without residue all longings that have their root

in cherished aims withdrawing from everywhere the aggregate `
of sense-centres by (tne effort of) one's own mind: — (375)

152 JNANESHWARI

The study of ‘Yoga,’ which you consider to be difficult, is a simple
thing in one way. Only passion and wrath which are the progeny
of ego's fancy must first be crushed to death, and the ego's fancy
made to lament the loss of its entire progeny. If the fancy hears
the news of the destruction of the sense-objects, and if it sees the senses
brought completely under control, it will break its heart and it will
commit suicide. When the mind attains such apathy towards worldly
life, there will be the end of the fancy's pilgrimage and then alone
the Soul's vision could dwell in great happiness in the mansion of
fortitude.

WA: SIR IT WATT |
amde WW Heat anaa farda «X ou

"dt udt nA Wege |
Weder feu ener. aa AAT UW VEU

25 “By slow degrees—with the intellect sustained by determina-
tion-one should inhibit the functioning (of the senses) and,

steadying the mind upon the Self, should not think of anything
(else) whatsoever.

26 “Wheresoever the mind rambles fickle and unsteady, from

there and thence should he restrain it, and bring under the
Self's own sway. (378)

Should the higher mind be settled firmly in this posture of resolve,
it will lead the mind slowly along the path of experience, and will
take it to the temple of the Supreme, and make it sit there. You will
see that even in this way, the attainment of the (Supreme) Self could
be secured. Should you fail to practise it, there is another easy Way,
and it is this. There should first be made a rule in the mind that a
resolve once made, should on no account be deviated from. Should
the mind get steadied by this rule, it may be taken as useful. If on the
other hand, it does not become so steadied, it should be left to itself.
It should not be brought under restraint, whenever in such a wayward

state it wanders away. It may be brought back of itself. In this Wa
it will gradually be accustomed to become steady.

ATTA ghe re sperem a
Vf TT SEDSHTRCHNN |) 36 u

VI. DHYANAYOGA 153

27 "For, nigh unto the Yogin who has thoroughly pacified his
mind, who has appeased the Rajas (passion) in him, and—
rendered stainless—has attained oneness of essence with
Brahman, draws the Highest Bliss. ; (383)

With the help of such steadfastness, the mind will, sometime or other,
easily get near the Supreme Self. It will then struggle with it, with
the result, that awareness of duality will merge in a total Supreme
awareness of non-duality, lighting all the three worlds with the brilliant
vision of such a unity. The clouds arising in the sky appear distinct
from the sky, but when they are dissolved, there remains behind,
the all-pervading sky. In the same way the mind gets merged, leaving
Supreme unitary sentience to be all in all. Such success is attained
through this easy way.

zd aaa Bett faepe: |
Gar meea Weweqd a Ws N

28 “Thus ever discipling his self, the Yogin, freed of all defile-
ment, attains with ease that exceeding Bliss of closest contact
with Brahman. (387)

Several have, in this easy way, secured the vision that brings emancipa-
tion, discarding the wealth of the fancy. When the mind accompanied
by happiness, enters the interior of the Supreme Brahman, it abides
in that meeting, enjoying happiness as in Divali Festival, in the temple
of identity with the Supreme, in the way the salt (once dissolved)
in water does not separate from it. Thus one must walk back on his
own legs in the reverse direction towards his own original form (Self).
But if, you find it difficult to follow this way too, hear about one more

way. . 5 i
Sad amen AAT MANA: N REN
at at mafa aaa ad a nA Tete
aang a omar wow 8 d oaae U 3o N

29 “His own self dwelling within all beings, and all beings dwelling
within his own self: so does the man see who has his self
(steadied) in Yoga, and who looks upon everything with an

even eye.

154 JNANESHWARI

30 “Who perceives Me (abiding) everywhere, and perceives
everything (abiding) in Me: I do not get lost to him, nor
does he get lost to Me. (391)

The truth is not open to doubt that I dwell in all, as also that all beings
live in Me. Soul’s awareness must be turned to grasp this truth, that
the world and the Supreme being are one in this way. In fact, Oh
Arjuna, one who worships Me, with the feeling of union, evenly seeing
Me all alike in all living beings, and in whose heart there dwells no
distinction consequent on the superficial distinction between being
and being, and who sees my Supreme Self-Essence everywhere, such
a person is but Myself. It need not be said that such a one and Myself
are but one. The same oneness exists between him and Myself, as
exists between the lamp and its light, and he abides in Me as
I abide in him. Just as fluidity exists on account of water, or the cavity

on account of the sky, in the same way, such a one abides in a form
after Mine. :

aaae a at Ara EAE: |
waar aias a awit wfr ada 3?

31 “Who, comprehending the oneness ofall’, adores Me as abiding
within all beings: such a Yogin wheresoever he ma y be dwelling,
has his being (ever) in Me. (398)

One that sees me, in all the beings, with the vision of the same oneness,

as that of the cloth and yarn, or one whose (mental) condition has

become steady on account of the feeling of oneness like that of gold,
even though the ornaments

the type of a tree, which is one single
merous leaves which were not all planted
Person, although caged in a body, con-

: 8, be restrained? He is just equal to My
being through the greatness of his experience. He discovers from the

experience of the Self, .My power of pervading and this naturally
makes him all-pervading even without My saying so. Even though
he abides in the body (form), he is free from conceit in regard to it,

and things would have been made (more) cle ) i had
it been possible to do so. ar by preaching,

thing, even though bearing nu
individually; how can such a
structed of five gross element:

VI. DHYANAYOGA 155
STATE ada aa maa MISTA |
ge at ate at gE a NA RA R:N 32 1

32 "Who contemplates everything, O Arjuna, with an even eye,
and in the likeness of his own self—be it happiness, be it un-
happiness —he is deemed the Supreme Yogin." (404)

Suffice this: he who ever views the entire universe, as also the move-
ables and immoveables as himself, whose mind never makes any
distinction such as pain and pleasure, or actions auspicious and in-
auspicious, who takes as his own senses and organs, all odd and even
things, and other strange things—nay—to whose intellect all the
three worlds appear to be his own form— such a person, even though
possessing a body, and considered in the worldly affairs as subject
to pleasure and pain, according to the respective occasions, still truly
(such a person) is really the very form of the (essence of) Supreme
Brahman. Therefore, Oh Son of Pandu, you should develop in your-
self such evenness of temper, that you do view the entire universe
within yourself, and be yourself the entire universe. We have repeatedly
been preaching this to you with the sole object (to show) that there
is nothing beyond evenness of temper to attain in this universe. It
is the only Supreme thing to be attained.

Smp WT |

Bisa Gea Sens AIT We |
uea A Teas amaaa feata ferry 23 ou

aac fg aa: gon Wurf aee
wei frag wp amer BIH xv ou

33 Arjuna spake: "This Yoga of evenness of temper that, O
Slayer of Madhu, thou hast declared; for it, in consequence
of the unsteadiness (of the mind), I see no stable standing.

34 “For, unsteady, O Krsna, is the mind, impetuous, powerful
and obdurate; its control I deem very hard to achieve, like

that of the wind." i (411)
Thereon Arjuna said, “Oh Lord, you have been talking this out of
mercy to us: but the mind is naturally such, that we fall too short
of this great truth. If we just consider (ponder over it), we are unable

156 JNANESHWARI

to fathom the nature or the compass of it (the mind). Even all the
three worlds are found to be too limited for it to move about. How
then to bring the mind under control? Could a monkey ever remain
quiet? Could the stormy wind be ever tranquil? The mind that tor-
ments the intellect, makes our determination unsteady, and gives
a slip to courage, makes right-thinking to get deluded, brings stigma
to the contentment in the form of desires, makes one wander in all
directions, even though inclined to sit quiet, which forcibly rushes
out if curbed, and any attempt to restrain it becomes only the cause
to increase its vigour—such a thing, the mind—how could it change
its fickle nature? It, therefore, seldom happens that one’s mind be-
comes first steady and then one attains evenness of temper.

STATA ATS |

HHT ETAT AAT gE UT
mat q isa ae Wo TEA By UU

35 The Exalted-one spake: “Undoubtedly, O Long-armed, is
the mind hard to restrain, and inconstant. But it becomes,

O Son of Kuntt, restrainable by application and freedom from
attachment. (418)

Thereon Lord Krishna said :— “What you say is true indeed. The
mind is certainly so. To be fickle is the very nature of the mind. But
if it is given the strength of indifference to worldly life, and turned
in the direction of the Study of ‘Yoga’ discipline, then it could be
steadied after some time. The reason is, that there is this power of
the mind that, once it takes a liking for a thing, it develops a fondness

for it. You should, therefore coax it and eo, EP h
4 t for the
bliss of the Self. create in it a liking

iaa ANT ga st d nfa: |
GAH J IST ARSTE: 11 FE 11

36 Re ae i not controlled his self, Yogic discipline, 50
think, is hard to be achieved but b "hose self is sub-
missive, and who makes q ML kosee i

n effort, it i ji itable
method to achieve it." d deo) SO 5)

€nt to worldly life, and never
are not able to control this mind. But

We agree that those that are not indiffer
attempt any (sort of) study,

VI. DHYANAYOGA 157

then why should the mind be firm, if we never proceed along the path
of Self-restraint, and comprehensive self-governance, if we never
even care to remember what is indifference to worldly pleasures,
but (always) keep on drowning in the sea of sense-objects, and never
apply any key in the form of any restraint to the mind? Therefore,
start with some means that could put the mind under restraint, and
then let us see how the mind does not get under your control! Were
you to aver that the mind could never come under control, could it
be that whatever is said as the attainment of ‘Yoga is all a myth?
It is no myth. The most you could say is that you yourself are unable
to succeed in its study. Could the fickleness of mind take a (firm)
stand, if one were to attain the power of ‘Yoga’ discipline? Is not such
a power capable of securing control over all, including the gross
elements?" Arjuna said on this, “Oh God, what you say is correct.
The strength of mind would prove helpless before the power of ‘Yoga’
discipline. We had so far never even heard by what means (we are)
to secure the ‘Yoga-discipline, and this made us slaves to the un-
controlled mind. It is only now, for the first time since our birth,
that we have, through your grace, Oh Purushottama, come to know
what the ‘Yoga’-discipline is"

watt WT |
sata: seat WRITegieWuTm: |
ana anrafate mi aia HOT Tesla 3€
afeasaafronzfioerefas «uuf |
aa wgrernet fat summ TRAN 85 N

wc sim GOT STATA: |

qa: SATEEN SAT d TATA Mt 38 N

37 Arjuna Spake: “Endowed with faith, but with the mind strayed
from Discipline and so lacking in self-control, should one be
‘no longer able to achieve perfection in Yoga, what fate, O
Krsna befalls him?

38 “Is it permissible to hope that he does not, like some bank of
cloud cut adrift, perish outright, severed from both the sides,
supportless and having lost his bearings, O Long-armed,

in the path of Brahman?

158 JNANESHWARI

39 “Right here, O Krsna, thou wilt do well to completely dispel
my doubt. For, save thyself, another there does not reasonably
appear as the dispeller of this doubt.” (430)

But, Oh God, a perplexing doubt still haunts me, and no one else but
yourself will be able to solve it. Therefore, enlighten me, Oh Govinda,
on this point. Suppose, one endowed-with great faith, but not knowing
the "Yoga'—discipline, tries to reach the status of emancipation,
He leaves behind, the place of habitation of the senses, and proceeds
along the path of faith with the object of reaching the state of the
(essence of) Supreme Self. But before reaching the destination, and
not being able to retrace (the step taken), the sun of his soul’s longevity
sets in its journey and he gets stranded. Just as a thin layer of un-
seasonal clouds formed in the sky neither gathers strength nor pours
down, in the same way such a person gets deprived of both the attain-
ment of the Supreme Self, as also the happiness associated with the
sense-contact which he abandoned on the strength of his faith. In

this way, he loses both, being led away by faith. What is going to
be the fate of such an one?"

STATA ATT |

: unt rg area faren faena
a fg seamed what ara Testa Yo M

40 The Exalted-one Spake: “O Son of Prtha, neither here nor

hereafter does destruction overtake him. For, no one, My

dear friend, who has done what is good, ever treads the path :
of woe. (437)

Then Lord Krishna said,
for the bliss of Salvation,
have? But one thing happe
to undergo vexatious det
happiness which even the
in the ordinary course, foll

"Oh Partha, one who has a great longing
what fate, other than salvation, could he
ns in this, and it is, that he has meanwhile
éntion. But such detention also involves
Gods do not secure, Had he (such person)
owed the path of *Yoga'-study, at a quicker

read ed the destination viz. the state of “I am that
person—the perfection” even before the setting of the sun of his life.

But not Possessing that much speed, it is but apt that he should linger-
Yet he is, at any rate, destined to attain the salvation in the end.

| ;

i VI. DHYANAYOGA 159
| ma Gera crater spat: wur
Tait staat A ayesha ¥en

4l "Having attained the regions reserved for the righteous, and
remained there many a year, the man who has strayed from
the Path of Yoga gets reborn in the house of the pure and the
prosperous. (441)

Just see the wonder of such a person. He secures without much
effort, that which even ‘Indra,’ the doer of a century of sacrifices,
finds it hard to secure. His mind then gets tired of the various undecay-
ing and unique enjoyment in the respective regions, and in this fed
up condition, he goes on saying in exasperation, *Oh God! Bhagwan
why this uncalled for obstruction should come in my way?" Next
he is reborn in this mortal world, into a family where there exists a
rich store of piety and spiritual regard for religion, and (where) there
grows into a robust sprout of glory, just as there should sprout forth
a long shoot out of a pruned stem of a crop-plant. He conducts him-
self along the moral path, always seeks the truth and views every-
thing as laid down in the Scriptures. The ‘Vedas’ are his living deity,
his own religion is the code of his conduct, and right thinking is
his adviser. There is no other subject for meditation but the (one of)
Almighty God in his family, and he considers all the family deities
as constituting all his glory and wealth. In this way he, the one, inter-
rupted in his preceding birth in the performance of the "Yoga'
(mra) secures merit, and enjoying the growing wealth of happiness,
abides happily in this birth.

spar Aia Fer ales Arar |
wafg stay TH ew ASTER Mt KR N
aa d afedart wad AETA |

aaa a dat wa: afaat Fetes Y3 o

42 “Or, haply, he is reborn in the house of the Yogins themselves
who are endowed with wisdom; for, that one should have m
this world a birth like this, is a lot much more difficult to attain.

43 “In that birth does he recover contact with the consciousness

that belonged to him in the preceding life; and thereafter,
does he, O Joy of the Kurus, put forth endeavour
(449)

once again,
to achieve Yogic perfection.

vy

v—É—

160 JNANESHWARI

(Or) the *Yoga-bhrashta', takes birth in a family of the *Yogins? Where
the sacred fire in the form of knowledge is worshipped; where the
Supreme Brahman forms the subject of all discourses; where the
‘Yogins’ are the hereditary enjoyers of Self-bliss; where they (the
Yogins) having mastered the secrets of the great (established) truths
have become, as it were, the very kings of three worlds; where they
are felt as if they were the very birds, nightingales, singing the ‘Pan-
chama' tune, the words of contentment; and where they are sitting
at the foot of ever fruit-bearing trees in the form of right thinking,
A small body gets created of him and with it dawns the knowledge
of Self: just as the light spreads out before the Sun (actually) rises,
in that way, the state of being the ‘all-knowing’ weds him in his child-
hood before he gets fully developed (physically) and without waiting
for his mature age. With the attainment of mature intellect, his mind
automatically gets learned, with the result that Scriptures of all sorts
emanate from his mouth. Such a birth—a birth, for securing which,
even the Gods dwelling in the Heavens ardently perform worship
and sacrifices, and sing praises of the glory of this mortal world like
bards—such birth, Oh Partha, the ‘Yoga-bhrashta’ secures.

pihaa ata feat gafa a:
frarge ater aecranfrada uv ou

44 "In consequence of the self-same antecedent practice, he 15
carried onwards, even (at times) against his own will. Even

the mere wish to know Yoga takes him (through and) beyond
oral instruction in Brahman. 42

Then restarting from the limits which his good intellect had reached
in his preceding birth and at which his life was cut short he acquires
unlimited new mental vision. Just as'a fortunate and ‘Payalu’ (00°
coming to birth with legs in the forefront) person, with his vision
treated with divine antimony, can easily detect hidden treasures
underground, in that way, such a person grasps, without great effort,
truths and visions of God-intoxicated life Which could be under
stood only with the help of the Preceptor: his senses get contr olled
by his mind, while that mind combines itself with the (life) win
and then that (life) wind (along with the mind) gets identified wit
n Supreme Spirit. It is difficult to understand at the study of "E
Yoga’—Discipline, brings him to this state aa whether the state
of enrapt concentration in spiritua] edition goes voluntarily

VI. DHYANAYOGA 161

searching after the home of the mind. Such a person should be taken
as the very God (Kalabhairava Tet ) of the Yogic seat of Yogic
studies, or as the very glory of the Supreme, or as the very incarnation
of experience of the great truth of the path of renunciation. He
becomes the standard of measure of the mundane existence, or the
island of the material necessary for all the eight branches of ‘Yoga’
—discipline. As fragrance assumes the form of sandal wood he
appears to be formed of contentment; or he appears to have emerged
out of the treasure of success, or even though appearing as a seeker,
he is in fact clearly felt like one already perfect from his very origin.

TIAA AN iga nean: |
aama Ra mp Tet Ah vu ou

45 “And were he with diligence to make the effort, the Yogin,
cleared of all defilement, and having reached perfection at
the end of a series of antecedent lives, thereafter gains the
Goal Supreme. (465)

Since he reaches the bank of the state of Self-perfection, after crossing
the barriers of crores of years, or of thousands of births, (it follows
that) all the means of his success in emancipation automatically
follow him and consequently he easily becomes the master of the
kingdom of true knowledge. The right vision of the Supreme divine
then is slackened in speed, as it is merged in the Supreme Brahman,
which in itself is beyond the limits of thought. There then are melted
the.clouds of the mind, and also are destroyed the powers of the
mind, while the eternal sky is absorbed in itself. The phrase des-
cribing the deep and unutterable bliss in which even the top of the
sacred ‘Om’ gets drowned, turns back and recedes. He becomes
the very image of that formless *Brahmic' state which is (also) called
the Supreme. He having already swept out completely all dirt in
the water in the form of all sorts of fancies (accumulated) during a
series of past births, the auspicious hour (fixed) for wedding approaches
(afer Tete) as soon as he nears a contact with such state, and
then he gets wedded to the ‘Brahmic’ state, and is merged into it.
Just as the melted clouds merge in the sky, in that way he himself

becomes, even while in his body form, that Supreme Brahman,

from which the entire universe springs and into which also it turns

to be dissolved.

b

s

v- y

162 JNANESHWARI

aufeavaistirat anit atfreaiste wei: 1
areena quft aaa wen YEU

46 ' "This (kind of) Yogin is superior to the man of askesis (aus-
terities) ; superior to even the man of knowledge is he con-
sidered; the Yogin is (likewise) superior to even the man
of action: therefore, O Arjuna, do thou become Yogin. (474)

He himself becomes that Supreme Brahman, with the hope of the
attainment of which, those exact in the observance of enjoined rights
and acts, take a leap in the current of the six duties appropriate to
Brahmins (Wet), taking as their.support the hand of courage, or
for which the learned, donning the armour of knowledge, engage
themselves in duels in battlefields with the mundance existence, or
out of liking for which, those fixed in religious austerities struggle
hard to ascend the partly dislodged, slippery and difficult precipice
in the form of austerities, or which is the object of devotion and the
sacrificial deity of the sacrificer—in short which is ever proper to be
worshipped. And since the very absolute truth is the goal of the seekers,
he becomes worthy of being bowed to, by those who are precise in
observing enjoined rites and acts, the object of knowledge for the
knowers, and the very deity of austerity for the ascetics. One, whose
mind becomes thus concentrated on the vision of the individual
soul and of the Supreme Soul, attains such a greatness even though
living in (human) bodily form. For these reasons, I have always

pee ne you, Oh Son of Pandu, that you should yourself be à
“Yogin’

amaA WE HANARA |

Tala AA AW At A A enar Aa: v o
47 ege! amongst Yogins of all kinds, too, that one who, possessed
of faith, ador es Me, with his innermost self engrossed in Me:
such an one is by Me deemed the best Yogin.”’ (482)

Know ye, that he who is called a *Yogin' is the very God of Gods;
and my sole happiness—nay my very life. It is the constant experience
that I am myself the triad viz. the object of devotion, the devotion and
the devotee, in the path of devotion which abides in him. The affection
subsisting between such a person and Myself is certain! indescribable
in words, Oh husband of Subhadra; should there M need of 2

VI. DHYANAYOGA 163

simile for the affection arising out of absorption, a suitable one
would be, that I am the body, while he is the soul in it.

CONCLUSION

Samjaya said (to Dhritarashtra): ‘thus said Lord Krishna—the
very moon, the gladdener of the hearts of the birds ‘Chakor’, in the
form of his devotees, and the ocean of all the best qualities, and the
greatest of all the great persons in the three worlds. The Yadunatha
(Lord Krishna) by now realized that the longing based on the faith
felt by Partha, of hearing from the very beginning the teachings (of
"Yoga') was now greatly strengthened. This greatly pleased his mind.
Just as a reflection becomes visible in a mirror, (in that way) the
impressions of the discourses became visible on Parth’s face and as
a result of the gratification felt on account of this, Lord Krishna
will discourse in detail on that subject. That ocean follows in the
next chapter, wherein, the sentiment of tranquility (mR ) will
make itself so plainly perceptible that stalks of the seedlings in the
form of great problems to be proved (34%) will blossom forth, since
the beds (of the garden) in the form of minds of the hearers have
become ready for being sown with seed, the clods of feelings about
the Self having all got dissolved by the downpour of righteous feelings.
Over and above that, the steaming of the ground (4T*&3T) from rain
in the form of concentration of mind having been secured, just like
gold, Shri Nivrittinath felt the more encouraged to sow the seeds
(of established truths). Jnàndev says further “Oh hearers, the good
preceptor has made me the container of the seed in the sowing
operations and has poured the seed into myself by blessing me with
his palm on my head. Therefore, whatever falls (down) from my
(lips) mouth, penetrates directly into the hearts of the saints. That
apart, (I) shall now narrate what Lord Krishna said. The hearers
should therefore hear it, through all ears in the mind, should see
through all eyes in the intellect, should give me their attention, think
over my words and thus effect a barter. They should store the talk
in the region of the heart, with their hands in the form of concentrated
attention. and then it will please the minds of good people. The
talk will wae Self-good, will bring life into the results, and thereby
the mind will secure unending happiness. Now that beautiful and
skilful talk, which Mukunda (Lord Krishna) had with Arjuna, I

shall narrate in a versified form.

amaA ATA WSSISEHTT: db $ Ul

CHAPTER VII
JNANAVISNANAYOGA
SXTRTRTTST |
FATA: TT ANT ASAT AST: |
TaN TAT AT TIT AAA AVIT g N
aM dsg aana eurem: |
USAMA AE GTHISSTSSURTETWSQTSRG 0 3 o

THE EXALTED - ONE SPAKE

1 "With the mind holding fast unto Me, O Son of Prtha, and
carrying on Yogic practice, with Me as the refuge, the way
thou wilt know Me in entirety and with certainty, do thou
hear :

2

“I shall now impart unto thee in its fulness that knowledge,
together with its realisation, after knowing which there does

not remain here anything else as a further object of
knowledge. .

“Hear ye now”, Shrikrishna then said to Arjuna, “O, you have now
certainly come in the possession of (the knowledge of) Yoga path.
I shall now preach to you “Jnana, (the Secret of all Knowledge)
and *'Vijnana" (Knowledge of this world), so that you will be able
to know me in entirety as clearly as the very jewel placed on your
palm. You might feel doubtful about the necessity of the empirical
or worldly knowledge, but you must know it before everything else.
For, with the advent of the vision of true knowledge, ordinary aware
ness gets its eyes dimmed, just as a boat re i
resting on the bank. That state where t
no footing,

mains steady, when kept
: he worldly awareness gets
, in that state of mind even the thought turns back and
the reasoning power even is crippled— well, such a state of soul, Ob
Partha, is known as knowledge. All other views by which the where-
fore and the why of the world are grasped, are entirely different from

the Supreme Knowledge of being, and they are named ‘Vijnana’> 2
E-

VII. JNANAVUNANAYOGA 165

and the belief that the world is all a reality is ignorance. Indeed
with a view to ending that ignorance and to melting the wort
minded insight, one’s soul must fix itself in the essence of Supreme
Knowledge. When this state is attained, all talk of the preacher
comes to a halt, the craving for learning on the part of the hearers
comes to an end, and all distinction, such as small and big, ceases
to exist. Such mystic secret I am going to speak to you now, and
even a small fraction of it, will make your mind feel greatly satisfied.

"eere wegen ahasats fea 1
manà frst shami afa quse 3o

3 “Hardly one amongst thousands of men strives to achieve
the goal; and amongst the (few) seekers that strive (for it),
hardly one in reality gains the knowledge of Me as I am.

(10)

Hardly one amongst thousands has any keen desire for, or passion
for such Supreme Knowledge, and amongst thousands that have
such a liking, only a few are met with who really attain full Know-
ledge. An army is made up of recruits in lakhs, each one being search-
ed for and selected on the score of valour and courage, from the entire
community. Out of these lakhs of recruits that make up the army,
only (some) one sits on the throne of the Goddess of Victory, in the
midst of clanging of swords and flying of small bits of cut-flesh on
the battle-fleld. In that way, crores of people plunge themselves in
the great flood of the desire for knowledge of the Supreme Brahman;
yet hardly anyone succeeds in crossing over the ocean of existence
to the other shore. Therefore, it is not such an ordinary thing. It is

a very deep and difficult thing for preaching, but I shall try to teach

it to you and you simply hear it.
ainsa arg: @ wet fais wd
emere site A frat apa tl You
auf sata fate W RA |
sienai gregi wae TAA TTT Uk OU
4 “Earth, Water, Fire, Wind, Ether, Mind, Intellection, as
also dit «—notion; such is the eightfold constitution of

my Nature.

166 JNANESHWARI

5 “This is (however) the Lower Nature; another than this
understand as my Higher Nature, converted into, the Indivi-
dual-souls, by which, O Long-armed, is this living-world
sustained. (15)

Hear O Dhananjaya. Just as the body casts its shadow, so this entire
mass of things are my own shadow,—my “Maya’—Cosmic power—
the form of gross elements. This ‘Maya’ is called Prakriti (Primeval
Nature). It has an eightfold form and from this springs the entire
manifold created world. Were you to feel any doubt as to what these
eight different parts consist of, do hear about them. Water, Fire,
Sky (Ether), Earth, Air, Mind, Intellect, and Ego are the eight dif-
ferent constituent parts of the Prakriti. The state of equipoise of
these eight together, constitutes my great Prakriti (matter) and it
is called the Life (sia), since it makes the lifeless matter alive, creates
movements of living forms, and makes the mind feel grief and other
blind impulses. The very power of awareness of the intellect is the
result (making) of its contact with this ‘Maya’, while the sense of

the Ego, arising out of the Prakriti keeps this universe in existence
and in process.

Uae aT Tate i

He HRA UT: WAT: AAAA dp G odi

6 “Get to know that all beings have their womb in this ( twofold
Nature). I am (accordingly) the origin as well as the dis-
solution of the entire universe. P (22)

When the subtle Prakriti sportively joins with the bodies of dense
and great elements, there is set up an endless mint of created things,
bringing forth four (kinds of stamps) types of living beings in the
world. Although they are all of equal worth, yet their classification
is different. There are eighty-four lakhs of such classes, there being
besides, innumerable sub-classes of the main ones. The interior ©
the void (seed) that is qualityless, formless as also unmanifested,
is thus filled up with coins in the form of individual beings. In this
way are turned out innumerable coins of equal weight out of these
five gross elements, and then it is this Maya alone, that can make
a census of these. The coins which the Prakriti gens and strikes
are afterwards melted by her, who Sets going the wheel of action
in accordance with the Law of Karma of the individual. Enough

N

VII. JNANAVUNANAYOGA 167

however of this metaphor. In plain words, this Prakriti (matter)
spreads out this entire universe of created things having different
names and forms. And this Prakriti is an appearance grounded in
My Divine Being. The begining, the sustenance, and the dissolution
of the entire universe have their ground in My Divine Essence.

Ae: Wat amen faan wart
wf adi Nai aa afer ga ue i

7 “As transcending Me there exists nothing else, O Dhananjaya.
Upon Me is all this inwoven as upon the string the multitude
of beads. (29)

The origin of the mirage, when traced out, is found, not in the Sun-
rays, but in the Sun himself; even so, O Kiriti, it is only when the
universe, which is created from this Maya, is wound up and put
back in its original state, that it merges into Me. In this way, abides
in Me the universe first created, and subsequently dissolved. Just
as a multitude of beads remains inwoven upon a thread, in the same
way the Universe abides in Me. Just as gold beads should be inwoven
upon a thread of gold, in that way, I hold inwoven the entire world
in and out.

wutsgmeg ip menfem RAAT: |
sura: Ada sec: A diu AT Us tl

quil wea: qiri a duparten famula
sra adaca uve quie 8 ou

8 "Tam the sapidity in the Waters, O Son of Kunti; I am the
lustre in the Moon and the Sun ; amongst all the Vedas (Iam)
the (syllable) ‘Om’; (I am) the sound in Ether and the man-
hood amongst men.

9 “Pure smell in the Earth as well as brilliance in Fire I am; life
in all beings and asceticism amongst the ascetics I am. (33)

And therefore take it, that I am the very essence of sapidity in Water,
and of the touch-sense of the Wind, as also the lustre in the Sun and
the Moon: I am similarly the pure Smell in the Earth, the Sound

168 JNANESHWARI

in the Ether; I am also the Pranava (the monsyllable ‘Om’) amongst
the Vedas; I am the very essence of manhood in men, and I tell you
the truth that I am that very strength, which being the core of indivi-
dual sense is called Pourusha (manhood) (dfe). I am that brilliance
—that pure form, that is left over, after removing its outer cover
called Fire. In this universe, diverse (living) beings come into being
in diverse orders, and live their life in their respective, particular
ways; some live on wind, some on hay, some live on food, while
several others are sustained on water. In this way. the different
means of living of all beings appear as being natural and in all these
living creatures I dwell as the abiding Self identical in unity of being.

att wt adaarat fate wr eem
afadtzwamfen ARRETARA N o

"eb eraat VE TINI |
aata WW ASEH ATT gg

10 “As the ever-enduring seed of all beings know me O Son of

Prtha; I am the talent of the talented; I am the brilliance
of the brilliant.

11 “And I am the strength of the strong ones in so far as it is,
O Bull of the Bharata clan, devoid of longing and passion.
In (the heart of all) beings I am their desire in so far as it
does not run counter to righteousness. (40)

I am that Self-same and unoriginated, beginningless seed of all the
universe, which spreads out, through creation, with sprouts as wide
as the endless sky, and which at the time of its dissolution gulps
down even the three syllables sr, 3, and 4 forming the Sacred ‘Om’
and which appears in the form of the universe as long as there exists
the universe and at the time of the dissolution of the universe appearing
as nothing in reality. And this mystic knowledge I am making easy
for you to grasp. You will realise its real meaning and value, when
it is joined to the knowledge of discrimination between the pure
divine essence (spirit) within us, and the grosser material of our
compound person. Leaving aside all this irrelevant talk, I tell yoU
in short, that I am the penance in the ascetics, I am the strength iD
the strong ones, as also the very life of intellect in men of intellect;
I am the essence of desires (#177) through which are secured the (fou?)

VII. JNANAVITINANAYOGA 169

objects of life, (such as Dharma, and the three others). Desire usually
acts according to the bidding of the senses and is the servant of feelings
and yet it does not allow the senses to go against the law of duty.
This Kama leaves off the path forbidden by Sacred Law, and walks
along the royal road of performing duties, enjoined by scriptures,
keeping (itself) constantly in the light shed by Law. When the Kama
moves in this path, the law of the religions is fulfilled and thus the
men doing worldly duties attain the highest good in the holy waters
of liberation. This desire, under the power of Vedic Laws, fosters
the growth of the creeper of universal life, from parent to offspring,
on the path of actions in such a way that its foliage gets cverladen
with fruit, and it ultimately consummates in liberation. 1,—the Sup-
reme amongst Yogins, am the root of this Kama (desires) from which
seed are created in this way all the beings. It need not be repeated
ever and anon—the eternal truth is this. This entire creation, in
short. spreads out from me.

X aa afam WT WISRTRRTRWOS 3 d
wa vata aq fafe a cà dy d wur $9 ou

12 “And those forms of existence that there are, consisting of the
Sattva, Rajas, and Tamas constituents: know that it is from

Me alone that they have their source: I am not (contained) in

; them: but it is they that are ( contained) in Me. ` (53)

Also bear well in mind, that the three states of the mind—Sattva,
Rajas and Tamas, come into being from My form. These are created
out of My being, and yet I am not wholly in them, just as awareness
cannot be flooded in the deep waters of dreams. The solid compact
mass of seed is formed out of soft juicy substance and from this seed
in its turn comes the hard wood of stem, shoots, and branches; yet
these cannot show any trace of the quality of the seed. In that way,
all change comes out of My being, and yet My being is not subject
to changes. The clouds appear as changing in the sky, but pure sky
is not in them: and water comes from the clouds and yet clouds are
not in the water. Lightning is produced by the friction of the water
in the clouds and flashes out brilliance; but is there the least (drop of)
water in the flash of the lightning? Smoke rises from fire; but can
fire be found in smoke itself? In the same way although all changing
states of the world appear to come from My being still I am beyond

these shadowy changes.

170 JNANESHWARI
aandaa: wate suma
Wtfgd erase ara: TTS d ?3 u

13 “By reason of these three Guna-constituted forms of existence
is all this universe confounded, (and so) perceives not Me
as the Immutable One that transcends them. (60)

The moss grows out of and covers water; or clouds for no purpose
screen the sky; or although dreams can be said to be unreal, yet we
think them real while we are dreaming, and thus they prevent us
from remembering our own selves. The eye creates a film over itself.
(like a cataract) and that very film destroys the vision. In that way
three Guna-stuffed Maya is my own shadow, and yet Maya has,
as it were, woven herself a curtain to screen the substance of My own
being. Thus it has come about that the entire world of created beings
does not know Me. They emanate from Me, and yet they are not
My Being. Pearls are shaped out of water, yet are not dissolved in
water, or a pitcher formed out of clay, if immediately afterwards
is mingled with clay gets completely dissolved with clay; but if baked
(in the kiln) and hardened up it becomes a different thing. In that
way, the entire mass of created beings is a part of My divine being
and yet through my creative Maya, they wear separate individual
states of life. Thus although they are of Me they are not Myself.
Even though they are My very own, they are not one with My essence,

since they become blind on account of sense-objects through self-
forgetfulness, attachment and delusion.

eat Gat emt wa AAT qvem 5
aAa Herd wmm aha A ge tt

For, this mine Guna-constituted Cosmic-Illusion is hard to

overcome. Only those that seek refuge in Me alone, are able
to cross this Cosmic-Illusion. (69)

14

Now, Oh Dhananjaya, how to conquer this Maya to attain the reali-
zation of the vision that makes you one with the essence of My Eternal
Being is the question. From the highlands of the Most High, the
river Maya starts as a stream of the Weak force; in this stream the
gross elements are a small bubble. Then, in course of time, it rushes
on with an ever-increasing speed in the cosmic stream of the create

things and wildly comes down, overflowing the two high banks in

VII. JNANAVUNANAYOGA 171

the form of action and quiescence. The Maya then flooded with the
downpour of the manifold things—(Guna-triad, the three consituent
aspects—Sattva, Rajas and Tamas), and its over-rolling mass of
water in the form of delusive awareness, sweeps away as it were,
the human habitations in the form of restraint of mind and restraint
of senses. There are then formed into it, whirlpools in the form of
hatred, and its stream gets obstructed by bends in the form of jealousy,
while formidable fish in the form of haughtiness keep on basking
in it. There are many turnings and tangles in it in the form of the
irresistible ties of family life, while dirt and fallen leaves and dry
blades in the form of pleasure and pain, keep on floating over the
flow of waters of actions and inactions. Waves and turnings of
passions and desires dash against the islands of enjoyment of sense-
objects, formed in the bed of this river, while bunches of foam of
beings appear to get obstructed there. There appear ebullitions
arising out of the three-fold conceit (of learning, riches and power)
consequent on the mad frolicks played by Ego-spirit in this river,
and there also rush out waves of sense-objects. In this river there
are created spots of deep water (EÈ) in the form of cycles of births
and deaths, as the result of floods of (Sun) rise and (Sun) set and
from these emerge and burst bubbles of universe constituted of the
five gross elements. Fish in the form of blind passions cut out and
swallow bits of flesh of courage and then these fish keep on whirling
round and round along the eddying ignorance. The hope of a
heavenly paradise is but the furious roar of this eternal stream of
Maya with its water made muddy by mad frenzy and flowing unto
the marsh of quagmire of rituals-actions of Rajas quality. There
are diverse and forcible currents of the Tamas quality in this river,
‘while the still flow of the Sattva quality proves too deep to cross
over to the other side (of the river). Such is verily the Maya river.
To ferry over it is a task hard indeed. The rushing torrents of cycles
of births and deaths in this river make the forts in the Satyaloka to
sink, and the boulders in the form of cosmic globes to roll over on
their sides, The great waters of Maya rush on with endless energy,
and the flood does not show signs of ebbing yet. Who could then
swim across the flood of the Maya river? And the strangest mystery
of this river is this: the very boats shaped to cross over this Maya
river turn out to be the cause of sinking. Hear, how this comes about:
some who plunge into this flood, relying on the powerful arms of
self-confidence, are soon lost forever; others are swallowed up by
self-conceit in the deep waters of knowledge; a few others using

P Gon Pe ^

c PR o

172 JNANESHWARI

the link of pompions ( WTS ) in the form of Vedic Law tied to the
stone of Ego-sense, are swallowed up entirely by the fish of arrogance.
Some take their stand on their youth and give themselves up to
lust and passion, with the result that they are devoured by alligators
in the form of sense-pleasures, and moreover they are enmeshed
in the tangles of dotage in the wave of cld age in that river. Then
dashing against the rocks of worldly sorrows, and being suffocated
in the whirlpools of passion, wherever they try to raise their hands
the vultures of calamities feed on them. Wallowing in the quagmire
of grief, they are stuck up and lost in the sands of death. Creatures
steeped in lust are lost for ever; some others use performance of
Sacrifices as a float, tying it under their waist and they are
shut up in the dark chambers of the Pleasures of Paradise: some
others rely on the arms in the form of actions with the object of securing
salvation, but they are tossed into the whirlpool of conflicting duties.
The Maya flood is thus a stream wherein renunciation is no. ferry
and wisdom is no rope to cross over. ‘Yoga’ is perhaps the path,
but it is very rarely used. Crossing this great stream Maya, to us
mortals, looks like this. Mortals can see the other bank of the river
Maya,—if a patient is cured without a regimen, or if a saint can
control the thoughts of a crook, or if a voluptuary in the lap of fortune
can forsake the prospect of. enjoyment, or if a thief can rush boldly
into an open meeting, or if a fish swallows the bait; or (if it be possible)
for a timid person to turn back and lay low a ghost, or for a young
deer to break through the snare of a hunter, or for an ant to transcend
the mountain Meru. Therefore, Oh Son of Pandu, just as for a voluptu-

ous man it is hard to tame and subdue his passion for woman, even
so the river of Maya cannot be forded by a living being. Only those,
that worship with unswerving de

votion can with ease ford this river;
he (such a one) is saved even the task of crossing over, since the flood
of Maya is all dried up on this side of existence. One who is lucky
to get the boatman in the form of a Master-guide, and who has secur-
ed a strong waist-belt in the form of illumination and experience,
and who has secured a raft in the form of the realisation of Self, and
who has thrown away the night-mare of self-conceit, and who has
escaped (from) the gale of fancy, and who has turned round the
strong eddies of attachment for sense-objects, and who has reache

landings of unions and joined self-realisation, envi who has vigorously

crossed e to the opposite bank of quiescence—such a one using

vigorously his arms in the form of renunciar à the
nciati on

strength of staunch faith-"[ a tion, and floating Z

m myself Supreme Brahman" -Wil

i:
M»

VII. JNANAVIINANAYOGA 173

reach at last without effort the other side of Liberation. Those that
worship Me in this way cross over My Maya. But such devotees
are very rare and are not to be met with in numbers.

a wi gopfadt qot saat umm |
ATA AAMT Ag ATSATHTAT: Uu $9 on

agan Were At Tat: ERASTA |
amt feargeatat art a ace 2a N

15 ‘‘Perpetrators of evil deeds—the deluded ones—they never seek
refuge in Me: these basest of men bereft of knowledge through
the ( Cosmic-) Illusion, and betaking themselves to demoniac
disposition.

16 "Four sorts of people, the doers of righteous deeds, Oh Arjuna,
betake themselves unto Me: the one in distress, the one
eager to know, the one seeking some end, and the man of
knowledge, Oh Bull amongst the Bharatas. — - (103)

Except such devotees, others are possessed by the spirit of self-conceit,
which makes them forget the knowledge of the self. In such a condi-
tion the sense-control of such men that covers the animal body gets
slackened, and they cease to feel ashamed of their degeneration, and
indulge in acts forbidden (in the Vedas). See you, O Son of Pandu,
they set aside entirely the purpose for which they come into this
world in the human form and indulge in vain talk, on the beaten
track, leading to sense-enjoyment and they are surrounded by clusters
of various passions: and when there fall on them the blows of sorrow
and lamentation, they suffer from Joss of memory. The root cause
of all this is this ‘Maya’ (delusion) that makes them forget Me. There
are only four among my devotees that have betaken themselves unto
Me. First is the sick soul in distress (worldly sorrow), the second is
one who is eager to know the truth, the third is the one who seeks
some end and fruit, while the fourth is the man of realisation.

aut ait freer Teatentatarert |
frit fe mfir wow WW Fr: u eeu

ANT SE Y
^A. uie

T ^

eI

TUE rM

T mae

4 0n

(o eee DEECOOAX

174 JNANESHWARI

17 “Amongst these, the man of knowledge who shows constant
application and has singleness of devotion, is one that excels;
for, of the man of knowledge I am exceedingly beloved:
and he too is beloved of me. (110)

The sick Soul in sorrow worships Me for securing relief from distress,
the one eager to know does so out of longing to know; the third
worships Me with desire to secure objective good; while the fourth
has no desire whatever to satisfy, and therefore, he alone, the Man
of knowledge—is My real devotee, since with the light of that know-
ledge, he dispels all darkness due to distinction, and then he is merged
with My divine essence and in that way he abides as My devotee
also. A crystal momentarily appears to the ordinary eye as water
itself (on account of the motion of water running over it); even so
is the man of realized vision and the wondrous beauty is beyond words.
Let the wind be still, and it is one with sky. Even so.is the man of know-
ledge once he is merged in My divine essence, it is vain talk to say
that he is My devotee. The wind is naturally one with the essence
of the sky, unless it is moved and made to blow: otherwise both
these are one and the same thing. In that way, the man of knowledge
while performing actions through his body-form (organs) appears
as my devotee, yet he has already become one with me through the
light of knowledge that shines in him, and he realizes that “I am
his Soul," and on My part, I hold him as My very soul through My
all-enveloping love. How could separate dwelling in a body make
him other than my Supreme spirit, when his acts in this life emanate
from this highest life of. Spirit beyond the limited life of his finitude.

VERT: Wd Uae wey cara d wa a
SUP: Wo f Gee ament fT N go uU
18 “All these in sooth are men

ledge is—such is m
devoted self, has set

of lofty souls, but the man of know-
y opinion—my very self; for he, with
Me alone as his Supreme Goal. (119)
Anyone then may indeed try to cling fast to Me as my devotee with
the object of securing his own end. But the man of knowledge alone
whose devotion claims Me entire, is the devotee I hold dear. Just
-legs of the cow, in order to secure her milk;
© young calf gets its share of the milk without

such a rope? The truth is that the calf knows nothing except its

VII. JNANAVUNANAYOGA 175

mother, but feels “This is my mother" from the bottom of its heart
as soon as it sees her. The cow likewise sees that the young one is
helpless and supportless without herself, and loves it with all her
soul, and thus the saying of the Lord of Lakshmi is all true. Let that
pass. The Lord then went on “The other devotees that I mentioed
are good in their own way and they are dear to Me. But those that
lose everything including their (past) self after knowing Me, like a
river ending with its approach to the sea—those- whose entire love
is as it were the Ganges moving into the ocean of realization of the
Absolute Divine Self,—such devotees are none other but Myself.
Why waste more words? Really speaking, whosoever attains know-
ledge, is My very sentience-My very soul. This in fact is not a matter
of words, but I have utterd a truth this is unutterable.

spe WHA AAT At SUE d
aga: adafa a WERWÜD FETA Ml $8 N

19 “(Becoming) at the end of several lives the man of know-
ledge, he ‘betakes himself unto Me in the conviction,
“Vasudeva is All". Such an exalted soul is exceedingly
hard to find. (127)

(Such a) devotee has indeed conquered all obstacles put by passions
and desires in his journey through the dense forest of sensuous life
and has climbed up the uphill path of a resolute will, Oh you, the
best of warriors! Then he walks in the company of the righteous,
avoiding the unrighteous way of sin, and betakes himself to the royal
road of the right actions. He has continued his journey along this
road through cycles of birth, renouncing all fruit of actions, as if he
spurns the use of footwear. How could such a one count upon the
fruit of action? In this way he journeys fast, alone in the dull
night of ignorance of physical existence, along the road of righteous
actions. Then at last, the dawn of knowledge proclaims the end of
the nightly journey, when all action is dissolved. Simultaneously
comes the ‘“Ushah-Kala” (s¥-#tt—three fourths of an hour before
dawn)—the grace of Guru as if it were the ushering in of day-break,
that brings the mild rays of knowledge: and so his vision meets with
the glorious treasure of the unity of all things. In such a pure mind,
wherever he casts his glance, he beholds My divine being, and even
in motionless repose, without looking at anything, he realizes nothing
else than my own being in his heart. Suffice this description. He
sees nowhere any other being except Myself. Just as a pot drowned

176 JNANESHW ARI

in water gets full of water in and out; in that way he being concentrated
in me, I abide in him in and out, but this staie is not one that could
be described in words. I would only say that once the treasure house
of truth is opened to him, he uses the wealth of knowledge in his
dealings and the entire universe is at his feet. His inner experience
getting full with the realization that this entire universe is full with

. “Vasudeva,” he proves to be the king among the devotees, and one

of great knowledge. The wealth of his experience is so vast, that it
can hold in it the entire universe moveable as also immoveable.
But such a great soul, O Dhanurdhara, is so rare. There are many
indeed who worship Me otherwise, out of desire for the fruit and
become blind by sensuous desire in the darkness of worldly hope.

FRAT: NUSIRQSST2uT: |
a wd furem seat Aa: ear tt Ro N

Wt at at at aq wen: aaga |
TET Tea Tet re faewrmagg u VLU

20 “Those whose judgment is led astray by desires of different
sorts, betake themselves to other Divinities, following various
kinds of observances, being ruled by their own (inward) bent.

21 “Whatsover man of devotion desires to adore in faith this
or that form of manifestation (of the Divinity), I make that
same faith of such a man steadfast. (139)

Once desire for any fruit enters into the heart, through avarice, the
Light that sees is blown out by the violent gale of that passion. Thus
benighted in and out, they are lost to My divine being which is near
at hand; and then they betake themselves to the worship of other

deities, heart and soul. Being already slaves of ‘Maya’ (delusion)

they are helpless beggars through the love of sense-enjoyment; and
what a pity, they covetously abandon themselves, to the worship
of other deities. And no wonder, they of their oim accord impose
many rules of worship upon themselves, and scrupulously collect
all sorts of materials used in worship, and dedicate riches to thé
deity, carefully observing the prescribed rules of procedure. An
yet, I am the giver of the desires and the fruits of action to thos?

who beg favours of any deit t
E y whatever. S have nO
(even) the faith to see that I am the God uch devotees

-head in all such deities. —

VII. INANAVUNANAYOGA 177

They are always misled in their hearts by wrong faith in the diverse
deties as distinct from each other.

a Tat AEA AeA TEA |
wae a aa: aA mda agara fg AT UW 3S

22 "(And) the man, joined to that (same) faith, longs for the
adoration of that Divinity; and he does obtain therefrom
(fulfilment of) those desires, seeing that they are (actually)
granted by none but myself. (145)

With such erring faith in his mind, he worships that particular deity
in the prescribed form, and persists in such worship until he obtains
the fulfilment of his desires. Such a devotee succeeds in securing
whatever fruit he desires, but even this fruit is My gift.

SW g Web dui Aaa |
dary Wanne ater Agee Gt AAA Gu 33 N

23 "But that fruition of theirs comes to an end, deficient in
discrimination as they are. The worshippers of Gods repair
unto tke Gods, and my own votaries likewise repair unto
Me. (147)

But such devotees fail to reach my divine essence, since their faith
is fancy-ridden and gains for them the fulfilment of earthly goods
that they desire. Such devotion is but a path to worldly success;
and enjoyment of fruit thereof is as short-lived as a dream. Let
that be as it may. Such a devotee is one with the deity he worships.
Others that whole-heartedly follow Me, undoubtedly are merged
into Me—eternal being— when they leave thisearthly journey. (150)

reme aaa emet WIN: |
at AAA AATAATTHA RY di

24 "The non-manifest has attained manifestness—so do the
thoughtless ones think of Me, not knowing my Highest-
essence, which is immutable and transcendent. (151)

ot take this eternal path to Me and are

But ordinary mortals do n s path
trying to swim in water held on

lost to real good, in vain like one
12

SO DEM. e a

178 JNANESHWARI

the palm; why should one diving in the ocean of the nectar of life ever-
lasting, keep his mouth shut up, and then bring to mind water in a
pond? Why should one court death after entering into the nectar
ocean? Why not be one with the nectar of divine life and live in that
life itself? In that way, why not escape from the cage of desire for
fruit, Oh Dhanurdhara, and soar in the infinite expanse of divine
life to rule as its master there? The exploit of such a high flight opens
such an endless experience of Bliss, that in the thrill of such a joy,
one takes flight as one wishes. Why try to limit, by a measure, the
immeasurable bliss of the Self? Why should I be held as one (to be)
hunted for in My manifested incarnation and having a form, when
Į am essentially unmanifested and without form? Why should one
squander one's energies on useless and unfruitful means, when My
divine glory is self-evident in all beings? But, Oh Son of Pandu,
my putting questions in this fashion is not much liked by these mortals!

ATE THT: AAT CWUTHRTRTHTS: |
Reise arfastaria areal APTS RY od

25 “I am not manifest to every one, being veiled by my Yogic-
Illusion. The deluded mankind do not know Me as Unborn
and Immutable. (158)

These people are made blind, getting shut up in my Cosmic Yoga,
and they cannot see Me with the power of day (light). Otherwise,
there is nothing in the whole world in which I am not abiding. I$
there any water without fluidity? Is there anyone who could not be
touched by the wind or any place where there is no sky? Let that
be enough, I am the One Supreme who pervades the entire universe

l water ater metr i
wien a waft at g ae a wert RE N

26 "I know the beings that have been (in the past), and that are
(now) in existence, O. Arjuna, as also those that are yet !?

be: nobody, however, has (any) knowledge of Me. (161)
Whatever beings lived in the past, had become one with My 0v?
being and those too that are at present, live also in My being 27
those that will be born in future, will not be outside Me. All this
however 1s mere talk, nothing really comes into being nor does any-
thing cease to be. Just as no one can tel] truly if a rope (taken throug

VII. JNANAVUNANAYOGA 179

illusion as a serpent) is either of a dark or gray or reddish colour,
even so is the separate being of living creatures, false and unreal.
In this way, O son of Pandu, I am eternally and entirely the truth
that pervades all beings; yet how does the cycle of their coming, and
passing away occur is a different tale in a manner of speaking. I shall
now relate that story briefly, listen.

TORA SEAT ANT |
wear eats at ait TAT Ve N

27 "By reason of the delusion of the ‘dualisms’ springing from
desires and aversions, O Scion of Bharata, all beings are,
at (their) creation, overcome by confusion, O Tormentor of
foes. (167)

The ego fell in love with the body; out of that love is born the child,
full of desire. When this girl (desires) comes of age and blooming
youth, she becomes the wife of hatred. The offspring of this union
was a male child in the form of delusion of the pairs of opposites
(such as pleasure and pain, joy and sorrow etc.), which was nursed
and brought up by its grandfather—the Ego. In due course this
boy (infatuation) being fed up on the milk of hope, becomes the
enemy of firmness of spirit, and being unruly, is not curbed by the
restraint of senses, and gets intoxicated by the drink of discontent;
he (the boy) is never sick of enjoyment in the dwelling of senses.
He scatters thorns of false notions and ideas, on the clean path of
pure feelings, and opens out all the crooked ways of evil actions.
All creatures get confused thereby (by the doings of infatuation
etc.) and get into the jungle of earthly existence, suffering hard blows

of misery.
det ard Td TATA FTTH |
S regi weed Ai ESAT: N RE Ml
28 "But those people of righteous deeds whose sin has reached

its end: they, freed from the delusion of the dualisms, betake
themselves.unto Me, being steadfast in their resolve. — (172)

others who seeing the thorns of senseless

But there are, however, ; Y
keep out the delusion of the pairs of op-
Ra MEN E ? in complete faith, crushing

posites. They walk straight, step after step 1

|

180 JNANESHWARI

under their feet the thorns of evil thoughts, and cross the wild jungle
of great sins. They then run along the road on the strength of their
righteous deeds ( JF ), come near Me, escaping unhurt, from the
hands of the robbers in the guise of passions and wrath.

sre rrr Ate DÀ I
a war ates: Fea TH WIRSenp Re od

29 “To gain release from old-age and death, those that betake
themselves unto Me and make the effort; they know the
Brahman, and the entire process-of-subjectivation, and the
whole (creative—) movement. (175)

What else indeed, O Arjuna, would be the natural end to the story
of births and deaths? Persons whose yearning after escape leads
them to the pathway of liberation have at last their efforts crowned
with success some time, and then the ripe and complete fruit in the
form of the Supreme Brahman, dripping wet with the juice of per-
fection, drops into their hands. In that great movement the universe
is filled with the joy of realization, the vision of the Self reaches its
wondrous perfection, and the urge of action loses its point and the
mind becomes perfectly tranquil and happy. Oh Dhananjaya, those
that have made Me the sole capital of that business, secure in this
way the interest on that capital of realization of the Self. Along
with the spread of evenness in their temper, also widens the field
of their Divine farm-produce, in the form of union with the Supreme

Brahman, and there no longer exists anywhere that beggarly state
of distinction.

afraid wi afta a à fag: |
ASA a AT A fagia: o 3o N

30 “Who know Me as the inner essence of the Elemental beings
and the inner essence of the Divine beings, and the inner
entity of the Sacrifice: they, with the minds perfectly attune
retain knowledge of Me even at the time of death.” (18

Those (seekers) are not distressed at t

: he di i at death, —
who have, with self-realization that re oe

I am the inner essence ma? Ls

VII. JNANAVUNANAYOGA 181

fested in the Elemental beings of cosmos,—come near Me, the inner
essence of Divine beings, and who have, on the strength of their
knowledge, begun to see in Me, the inner essence of the Sacrifice.
Indeed are not even those beings, not due to die (yet), so painfully
agitated and feel that the time of world-dissolution has arrived,
at seeing the pangs of one about to have his life-cord snapped? It is
not known how, yet those that have clung closely to Me, do not,
even in the bustle of their departure (death) forget Me. Those that
have reached perfection, should normally be taken as being the
true Yogins, with their minds perfectly attuned.

CONCLUSION

But while Lord Krishna was pouring out the juicy oration from the
bottle in the form of these words, the cavity formed by joining the
two palms (ast) in the form of Arjuna’s attention did not move
forward to receive it, since Arjuna's mind was still lingering behind
on the preceding portion. As the fruit in the form of the word on
Supreme Brahman overflowed with juice in the form of deep meaning,
and spreading all around its fragrance in the form of good feelings,
dropped down at the gentle breeze of grace, into the four mouthed-
bag ( TT) of Arjuna’s ears, from the tree in the form of Lord Krishna's
person, it was felt as if they (fruits) were formed out of great established
eternal truths (frzt«) or were dipped in the ocean of Supreme Divine
Knowledge, or were rolled over and over again in the Supreme bliss.
Their sweet charm made Arjuna's vision to take in gulps of nectar
in the form of (pleasant) ecstatic wonder. As he enjoyed this taste
of that Supreme happiness Arjuna even mocked and mouthed
(arpfeat) at those enjoying Heavenly paradise, while his heart was
suffused with great joy. Then Arjuna felt an intense longing for
tasting the juice of the fruit in the form of divine words, since the
beauty of the mere external vision of it made his happiness overflow
itself, Therefore, hastily taking in the hand of his Intuition, the
fruit in the form of Lord Krishna’s words, he (Arjuna) put it at once
into his mouth of inmost experience. But the tongue in the
form of intellect could not relish it, while the teeth in the
form of reason found it hard to crack it. At this, the husband
of Subhadra (Lord Krishna’s sister) left off even sucking it.
Getting surprised, he said to himself, "Are these (merely) the glit-
tering reflections in water of the stars? How have I got deceived
by the external make-up of the syllables? What sort of letters are

a

Lx

ERES

ir. Bu RARO oe

182 JNANESHWARI

these? They appear to be mere folds of the sky; my intellect would
not be able to get any trace of anything, were it even to take a jump
however high. How would I be able to know anything about it,
unless I get any trace of it?" With such thoughts Kiriti once again

.turned his eyes towards Lord Krishna, the Lord of Yadavas, and

resquested him, “Oh God, these seven (Brahma, Karma, Adhyatma
and others) words put together are untasted and unique, Otherwise,
could these great truths have remained unsolved even after being
heard with concentrated attention? But this is not a thing of that
sort. Even surprise got greatly amazed seeing this string of words!
I am startled and my mind is cut into two, no sooner than the rays
of the words reached my heart through the windows of ears. I have
a great liking for hearing the meaning, but there is no time even to
speak that out. So God, proceed with the discourse immediately.”
Just see, how. adept is Arjuna in his way of asking questions viz.
first making sure of the ground already covered and keeping his
gaze further on the end and meanwhile mentioning also his great
love for the theme; and never did he overstep the limits of scrupulous
modesty. Otherwise, he would have outstretched his arms and held
Lord Krishna in an embrace. Arjuna alone knew that that was the
only respectful approach in putting questions to the Preceptor.
Now the hearers should turn to the very charming manner, in which
Samjaya will speak of Arjuna’s question and Lord Krishna’s reply
to it. This will all be told, in simple, plain Marathi so that the eyes
have a vision of the Meaning even before the ears grasp it. All the
senses are lured by the beautiful shape of letters, even before the
mor ES tastes the sweet juice of meaning in the heart of
SEEN $. Just see: not only that the buds of the flower-plant Malati
BI cce nostris MEL D eene, but the outward

oes also please the eye. In that way the beauty
a conquest of pum ee Mc ime te ee nae
truths. Thus "e y then enter the dwelling place of eterna

prays Jnànadey of Nivrittinath:— “Do listen to my
talk of beautiful words that silences all talk.” (210)

WTA rm arte:

uw W

pK

CHAPTER VIII
AKSARA-BRAHMAN
WaT FATS |
fe wear faa fe at gestr
ani a fm teia fered fu
ARJUNA SPAKE

1 "What is that Brahman, what the process-of-subjectivation,
and what the (creative-) movement, O Person Supreme?
What is designated the inner essence of Elemental beings,
and what is declared as the inner essence of Divine
beings? (1)

Arjuna then said, “Oh Lord, I am listening eagerly to your words.
Pray tell me what I ask of you now. Do enlighten me on (i) Brahman
(Fal), (ii) Karman (#4), and (iii) Adhyatman (am). Tell me
also what is (iv) Adhibhüta (afar) and what is (v) Adhidaivata
(fread), in such simple and easy words as I can follow.

aiaa: qe Hist gR RIET |
Tara a wa suis feme: xod

2 The inner entity of Sacrifice: how and who is he, ( stationed)
within the body, O Slayer of Madhu? And how art Thou
to be known at the time of death by those practised in self-
control?” (4)

Oh God, who this person that is called Adhiyajna (sfimmm) is, and
how he comes to this body, is indeed beyond the reach of reason.
Let me hear too how you, the Supreme Person, are known by devout
Souls, adept in keeping the hearts under control, when they depart
this life. Just see, the man of good fortune sleeping in a house built
of Chintamani (wishing-stones)—anything he could blurt out in
his dream would not prove in vain; in that way no sooner did these
Words come out of Arjuna’s mouth, then they were met halfway by
Lord Krishna saying, “Hear attentively: I am just telling what you

184 i ; JNANESHWARI

have asked for.” Kiriti was the very calf of the Kamadhenu (Wishing
cow), and it was as though he was also resting under the shade of the
wishing-tree (Kalpataru). Is there any wonder then that his Wishes
are fulfilled with pleasure and with ease? Even those whom Lord
Krishna smites—out of wrath—would be one with the Supreme
eternal everlasting life. How then would one to whom Lord Krishna
mercifully preached the eternal truth fail to reach it? When we our-
selves live up unto Lord Krishna, Lord Krishna comes to dwell in
our very heart, and then the Goddesses of success and perfection
(Rfafirg ) are voluntarily at our service. Such an undivided love to-
wards the Lord was only in Arjuna, and hence, all his desires were ful-
filled. Therefore, Lord Anant, anticipating what Arjuna would ask for,
held ready the dish in the form of the reply. The mother by instinct
feels the need of the child, no sooner than it puts its mouth to the
breasts. Does it ever happen that the child first asks for her breasts,
and then she takes it for feeding? No wonder then that such deep
love towards his disciples is discovered in the merciful Preceptor—the
Very ocean of kindness. But let that pass. Pray listen to what the

Lord said.
PTT |
WAX Al WA ASARRE |
Wa gaTe fae: ati p 3 n

3 The Exalted One Spake: “Brahman is the Highest Immutable:
the Process-of-subjectivation is the assumption of inwardness

(by it). What is designated the (creative-) movement is

the genetic act which causes the beings and forms of existence

to spring up. (15)

Then said the Lord of the universe, “The Supreme Brahman fills up
the entire Porous body, and yet doe

rthe very void, and yet it
"and yet so thin and subt
down through the bag tat) of E :
orld! elf-
contained and self-sustai ms x. X Knowledge. And that s i
pure eterna] being-in itself, that kno
body come into being,
action—to be this: by 5 ti-
coloured clouds emerge j (olg) eS, at times the m

from that formless and pure Brahma

VIII. AKSARA-BRAHMAN 185

sense and other diverse elements, and then begins the process of the
formation of the universe. On the arid planes of fancy-free Brahman
germinates the seed of the primeval desire and there issue forth shoots
of multiform desire which soon get fully laden with bunches of fruit
in the form of universe. Looking carefully at these, they appear to
be full of the (original) seed viz. the Brahman, but it appears impossible
to count the separate things coming into being and then ending after
a brief life. The different particles of the universe go on repeating
the primeval desire—''I am many”—and then goes on growing in
limitless abundance this universe in diverse ways. But all these are
overfull with the Supreme Brahman, the plurality and the distinctive-
ness sweeping over it like floods. Similarly it is not to be known,
how such "even" and "uneven" flux of things comes to be created
in the universe. May it be that this entire cosmic process, made up
of the moveables and immoveables, goes on merely as a pastime.
Then (why) do there appear lakhs of diverse orders of living beings?
No limit in regard to number or distinction can ordinarily be set to
these shoots of beings, but to trace them to their origin, one must
resolve them in the eternal void Brahman. Thus where the author
or the motive of the activity is not to be traced and yet, the effect viz.
the universe appears suddenly and growing rapidly,—with this mani-
fold appearance of things which comes from the formless Brahman,
without its doing anything, and wears a form perceptible to the senses,
is called Karman (creative movement).

ahr at ara: penra |
aanse 22 teaat aT You

4 “The inner essence of Elemental beings is the Mutable Ex-
istence, and the inner essence of Divine beings is the Purusa
(Person). The inner entity of the Sacrifice is no other than
Myself residing, here within the body. O best of embodied
beings. (30)

I (now) tell you in brief about what is called Adhibhüta (inner essence
Of created beings). It is like the clouds that become visible and then
disappear. It is that whose real being is hollow, the truth of which
is that it never comes into being, which has a visible form given by
the five gross elements, which only takes the created things as its
Substratum and appears through their coming together and disappears
aS soon as this union is dissolved—all this variety experienced as
"ame and form is called Adhibhüta. Adhidaivata (inner luminous

186 JNANESHWARI

soul) is the Purusha, who experiences whatever is created by Prakriti-
Maya (delusion). This Purusha is the very eye of the sentience. He
is the chief presiding agent in the sphere of the Sense-awareness ag
also the tree on which, at the time of the setting of bodily life, the
birds in the form of unconscious desire, take shelter. He is in fact
the Supreme Spirit itself, but he has become somewhat distinct, getting
drowsy through the slumber of ego-sense and experiencing, as he does,
the joy and grief in the doings of the Maya, which is only another
sleep-condition. What is ordinarily called the life (37) is the Adhi-
daivata in the body formed of the five gross elements. Now, O Son
of Pandu, the Supreme Being who longs to rid the distress of bodily
existence, know ye, is My own self (known as) the Adhiyajna, the
inner entity of the Sacrifice. Both Adhidaivata and Adhibhüta are
also myself; yet, does not pure gold form part of the alloy (also) when
mixed with such alloy? Pure gold (as such) never gets dim nor becomes
part of the alloy: as long as it exists as alloy, it must be called alloy.
In that way these Adhibhüta and others, as long as their true being
is hidden by the fabric of the Prakriti-Maya, are to be held as separate
from the Pure Sacred Brahman. With the removal of the covering of
ignorance (delusion), and the snapping of the hunting knot of dis-
tinction, the Adhibhüta and Others get melted together, and become

Placed on (a cluster of) hair-combings
but with the removal of the hair-combj

one whole (uncracked), but appeared Cracked with the association
of hair-combings, but as soon as the latter were removed, the former
(slab) became uncracked as before. In the same way with the destruc-

tion of the illusory ego-sense on the part of the Adhibhuta and others,
they abide as one with thi

being unto whom they are united ; iyaj Ba
is M Ps E
the meaning of the truth. I d Rh

told you already that all sacrifices arise

ps es man I s thus revealed to you today, O Son of Pandu,
ome (of Rest) of s bli S

the path of attachment-free Ouls, the Supreme bliss that crow

the oblations in the
in the form of the posture named

on it the basin (#238 jm the [DUE Mülabandha (posture in

VIII. AKSARA-BRAHMAN 187

which the upper half of the body remains balanced on the ‘Adhara-
chakra’—the region of pelvis—between the penis and the anus) with
the canopy of the body roofing over it. Getting ready in this way,
there should be offered in abundance, in the fire basin in the form
of restraint of the senses, the balls of oblations in the form of sense
objects, accompanied by the recital of Mantras in the form of ‘Yoga’
—discipline. Then should be propitiated, the smokeless fire in the
form of knowledge, through the sacrificial material in the form of
the control of mind. When all is sacrificed in the fire of knowledge,
that knowledge becomes one with the Supreme—the object of know-
ledge (the Brahman), and then only, this Supreme objective existence
abides in its own whole of pure essence. And that object of know-
ledge is called Adhiyajna (srfrasr)." No sooner Lord Krishna said
all this, than did Arjuna, of thoughtful mind, grasp it immediately.
At this Lord Krishna said "Well done, Pàrtha! You grasp it all
quickly." Arjuna was satisfied in his heart. It is only the mother,
who can realise the joy (felt by a mother), at seeing the babe fully
fed; or it is only the good preceptor, who realises the pleasure (felt
by a preceptor), of seeing the disciple getting fully initiated. There-
fore, a wave of pure and pious feelings swept over Lord Krishna,
even before Arjuna (had felt so), with such exuberance that he could
hardly check it, and then Lord Krishna, with great difficulty, steadied
himself anyhow; and picking up the thread of reasoning spoke again
soft and plain words which were like the flow of cool nectar or like
a fully ripened fragrance. He said, “Oh, hear, ye Dhananjaya—the
Prince of hearers: once the delusion thus begins to get burnt, along
with it the burning knowledge itself too burns in the fire.

WTA A AAT TAL AAA Belay |
a: sarfa a agra atta WTGTA AAT: N odd

5 “And at the time of death he who, mindful of Me alone, sheds
off his body and departs, he attains to oneness (of essence)
with Me: of this there is no doubt. (59)

That, about which I told you just now, and that which is called
Adhiyajna is, from the beginning to the end, only Myself—and those
that know this, consider this human body as a mere outer cover ( ata),
themselves becoming the Supreme Brahman, and abiding in it inter-
nally and externally, just as a house holds the atmosphere in itself
and yet remains itself in the atmosphere. Having entered the inner-

[
|
i
1
1!
i
Í

Da. e—a

188 JNANESHWARI

most chamber of firm conviction, in the central hali of the house
of their all-seeing experience of Supreme Brahman, they have no
awareness of anything else but the Supreme Brahman. And when
they, in this way, become one with the Supreme Brahman in and
out, they drop down naturally and without their coming to know
of it, the scabs (3*1) in the form of human bodies made up of the
five gross elements. They never cared for their bodies, even while
the bodies were living and moving. How could they then feel any
grief, by their dropping down the cover? And 50, even when the bodies
drop down, their experiencing the Supreme Brahman, is not disturbed
in the least. That experience (of the Supreme Brahman) is, as it were,
a cast-image of the abiding unity rooted in the heart of everlasting
life, and having been submerged clean in the sea of identity with the
Supreme Spirit, it never gets soiled. An earthen jar dipped and placed
in deep water becomes full of water in and Out, and even if it gets
broken in that state, the water (which was in it) does not get broken.
When a serpent casts off its wornout skin, or when one, feeling warm,
casts off the cloth he has worn, is any harm done to the limbs in any
way? Even so, though the body bearing name and form gets destroyed,
yet the Brahman remains intact in its essence, even without that body.

How could then the soul that has realised itself in Brahman and become
itself the Brahman, get perturbed? Ther

of Me at the time of the breaking off of t
in that state and get merged in Me.

dd WT UTC GR erp ipn |
PH eta rer agana: h &

6 “In fact, of whatsoever
eath she

heir bodies, depart from them

being a man is mindful when he at

* * ds off his body to that Same being does he attain,
Son of Kunti, constantly imbued with the thought of that
being. (69)

"d eU. is that Whatever state the living being finds itself
Just as a hel le Sint Of death, into that Very state he rises after death.
of wind Sod acciae ened ens, while running with the speed
well on his wa in entally and unluckily fall (unawares) into 4

y, there being no other alternative since there was no

e E mun m falling, in that way, whatever idea stands
; ~ approach of death, that very essence they can-
Also whatever idea

» after their death.

VIII. AKSARA-BRAHMAN 189

one has in his mind while awake, that very idea appears in his dream,
while he is asleep.

WEHTq FAY BMY HTHSeWY qur Wa
mzrfaeeitatautaderenim 9a

7 “Therefore, at all times, do thou direct thy thought unto Me
and fight: with thy mind and thought dedicated unto Me,
thou wilt, without doubt, attain to Me exclusively. (75)

In the same way, whatever desire remains unsatisfied, while alive,
that very desire gets strengthened at the time of death, and the rule
is, whatever is uppermost in mind at the time of death, that very thing,
the soul is reborn into, and therefore, you do always keep steady
in your mind your thought on My Supreme Essence. Whatever you
see with the eyes and hear with the ears, or think in the mind, or speak
with the tongue, should all solely be (in regard to) myself, through
and through (in and out) and when this is secured, it will be an establish-
ed truth that I abide everywhere at all times. This secured, Oh Arjuna,
you have nothing to fear from death, when your body gets destroyed.
What is then there for you to fear in the war? If you dedicate to the
Supreme Spirit of My Divine Being, both your mind and the intellect,
you will yourself be one with My Divine Being and this is My word
of promise to you. Were you still to feel doubtful as to how all this
would take place, first try, and have the experience of it by study,
and then you may be all wrath towards Me, should you fail in securing
the fruit of it.

aaraa ATAT STEPUTÉRT |
weet geet fret aria oratataatad its o

8 "With the mind attuned by the practice of Yogic concentration,
and not wandering astray, he, ever thinking of the Person,

Supreme and Divine, attains to Him. (81)

By dint of constant study in this way, the Yoga of Actions makes
the mind clean and firm. And such a devoted Yogi, like a cripple
On the strength of the practised skill climbing a mountain, climbs
the path of the Supreme Brahman, by constant study of the Yoga of

Ctions, not caring in the least if the mind and body survive or perish.

ho cares to recollect whether the body exists or departs, once
the mind that holds the power of divine perfection, is concentrated

Man SS

190 JNANESHWARI

on the highest self? Does the water flowing along the Course of the
river and ultimately falling into the sea, ever think of turning back
to see how things left behind, are getting on? It never does that,
but gets one with the sea. In that way the mind also becomes the
very sentience, where end all the births and all the deaths, and which
is in essence the one all-pervading Supreme Bliss.

mig paaa =
ROTTER: |

ada anafaa-
MRA AR: ENEA Hk N

RA AAT ATCT

WaT Beat Aha AA |
ware soma Cung

Wo d wi gemuüfa R go n

9 "Whoso would

ponder upon that Primal Architect and. Law-
Giver, subtler

than the subtle, the Sustainer of everything,

whose form transcends thought, and who is effulgent like the
Sun, and on the off-side of darkness: ;

10 "With steadfast mind, fixed in devotion, and by the power
of Yogic practice correct] y reposing, at tke time of depart uig
the life-function (Prāna) betwixt the eyebrows: he attains

that Person, Supreme and Divine. (86)
He, with tranquil mind, meditates at the time of his death, on the
Perfect Brahma —which

is Pure Being without form or space,

, and a

n,
beyond birth and deat ll-pervading and all-seeing, which was

VIII. AKSARA-BRAHMAN 191

He, at the time of his death remembers, meditating with tranquil
mind (on) the Supreme Brahman of such flawless and perfect form;
and he sits in the position named “Padma” (qat) facing north, with
his mind imbued with the eternal bliss of the Yoga of active life, and
and there eagerly awaits to be reabsored, with all his poses of mind
united, in the essence of the Supreme Self, as speedily as he can, through
his Yoga discipline, make the Sushumna (name of a nadi or tubular
vessel of the body) pass along the middle passage from the Adhàr
to the region in the head known as Brahmarandhra: and when the
life-wind named *Pràna' enters the sky in the region of the head, he
feels as merely an outwardly show, the union of the body and others
with the mind; but he sustains himself on the strength of the tranquillity
of his mind and gets full with deep devotion; and he exists as one
perfect and ready, getting tried by the power of Yogic Discipline.
He extinguishes all that is dense as well as subtle in the universe and
abides concentrating the life-wind between the eye-brows. In such
a tranquil state he leaves behind, his body (unperceived) in the way
a light kept shut up under a pot gets extinguished or in the way the
(metallic) sound of a bell gets extinguished in the bell itself. Such
a one is the very Supreme Brahman. He abides in the form of the Self
which is self-same and the very brilliance itself and which is known
as the Supreme Male (Person) (WTI98 ).

qaa Aafa aaf
fafa aaa Aa: |
aka aa utut

aq d vé da weed utu

11 “That Immutable One which Veda-knowers speak of, that
within which the ascetics free of passions enter, out of yearning
for which they take up the Vedic student's career: that Abode
I shall succinctly expound unto thee. (100)

That Being is given the name of Akshara ( ser» -Inimutable) from
the conviction of the men who are in possession of the true knowledge
and it is the very mine of the best of knowledge—and the be-all and
end-all of all knowledge. That which does not get blown up even
by violent wind is indeed real sky, or else if it were only a cloud it cannot
hold firm before the wind: even so what the learned know is thus
Measured by that knowledge; and what is not thus known is well

192 JNANESHWARI

called Immutable Being as the men of knowledge say: and therefore
that (which) the knowers of the Vedas name Immutable and (which)
is beyond the Prakriti is the very essential being of the Supreme;
It is the Supreme good and the haven of rest, which recluses, freed
from worldly affection and passions, biding their time in the shadow
of their bodies in a perfectly detached condition long for, for they
have their minds rid of the poison of the sense-objects and they are
ever eager to reach it. It is also wished for by persons that.have no
desires left in them, and My devotees, who spurning the troubles and
hardships of a virtuous life of celibacy, have with great vigour laid
low the tyrants of passions. This highest good—-hard to reach and
to grasp—is of eternal and unfathomable glory, on the skirts of which,
even the Vedas are humbled. It is secured by such as meditate on
Me at the time of their death. Now, Oh Arjuna, I repeat once more
the description of that stage." Arjuna there-on said, “Oh Lord, I was
just going to ask you about it, but since you yourself are, without any
prompting from me, showing such mercy, do tell me about it, and in
a simple way." There-on the giver of Light to the Universe said,
"I know your need: hear, I tell you in a simple way. Only beware
that your mind is curbed in its habit of moving in outward life and
is made to turn inward and to dive deep in the depths of soul-life.

NATO ser We ee freer wa
Werte: soa TT L EMT

12 “Controlling all gateways and restraining the mind within

the heart, concentrating his life-function within the crown
of his head,

and rapt in Yogic meditation. (112)

the mind gets steady, Oh Son 2)
; Om) should be steadily meditate
a Ee power of the life-breath, and then the vital reath should

e pushed up, step by step, as far as the Brahmarandhra (144A -
supposed aperture at the cro

to get merged in the essence of the i
(4-3-4) get extinguished in pure sky, till the three sacred syllables

VIII. AKSARA-BRAHMAN 193

35 WORTH SEI SATE ATE |
a: sari way S wor vet mmu 23

13 “Repeating ‘Om’, (which is) the Brahman (in the form) of
the Mono-syllable, and meditating upon Me, whoso departs,
shedding off the body: he attains the Highest Goal. (117)

Then the life-wind should be steadied in the sky region (in the head)
so that as the union is complete (with the sacred ‘Om’) the entire
‘On’ (3177 ) is in tune with the original Supreme Brahman. Then even
the meditation of the Sacred Om stops and the life-breath itself is
brought to rest; there is then left the pure form of the essence of the
Supreme Brahman. What is called Pranava (Sacred ‘Om’) is only
the mono-syllabic form of My own self. And one who leaves his body
while meditating on this sacred letter ‘Om’ (Supreme), definitely
reaches My pure essence and when this is reached, there remains
nothing beyond it to reach. Now, Oh Arjuna, if there be a doubt
haunting your mind as to how they remember Me, without fail, at
the time of death,-doubt as to who would prepare and occupy the
seat, who would restrain the senses, what mind could meditate upon
the sacred ‘Om’, at a moment when the organs are all out of joint,
the happy and contented state of the life has yielded place to vivid
signs of death eclipsing the body internally and externaily—you
dispel all doubt in your mind and be assured that at the ebbing of life
of one who uninterruptedly dedicated his life to meditation on Me,
l am his servant to do his bidding.

amada: wed At At oenxfa fre: |
Tere gene unb frenpemer sid. vou

Wer Gat VATIUHNSIDU |
arta were dfafz TAT cram: fuu
l4 “He who, with the mind not straying elsewhere, always and

continuously thinks of Me: for such a Yogin, ever diligent
in application, I remain, O Son of Prthà, easy of attainment.

IS "Having reached Me, (they) do not become Hee fo res
which is transient and an abode of woe; the high-souled ones
who have (already) attained the summum bonum. (124)

= LA.

|
|
|
|

194 JNANESHWARI

Such God-Seekers relinquishing all sense pleasures and delights
and fettering all earthly desires, have made Me the cherished trea-
sure of their hearts: thus they enjoy the bliss of My Divine Presence;
while enjoying this bliss, no wonder that they forget even hunger
and thirst; how could the lure of visible and other objects affect them?
Such Souls, as have in this way united themselves to me and been
merged in Me and live in Me entirely— would they, at the time of
departing this life be required to remember Me for relief? Were it to
be, that I should be propitious to such ones only, if and when they
remember Me at the time of the fall of their bodies—of what avail
then would their entire life of devotion and worship be? Any poor
mortal in distress prays piteously, raising the cry of help “Hasten,
Oh God, to save me". Do I not hasten to him to soothe his pain?
And if My lifelong devotees be placed in this sad plight, what worth
may this strife and strain of a devoted life be? Therefore, I say, let
there be no such doubt in your mind even for a moment. I am at
their service and ready to relieve their distress, whenever such devotees
remember me; for unbearable indeed to Me is the burden of their
unswerved devoted life. With such a debt of devotion on My head,
I am at all times eager to relieve their suffering, at the time of their
end, thus repaying the debt I owe to them. To protect from bodily
affliction, the tender and delicate frame of these dear ones, I give
them shelter in the Spiritual encasement of Self-knowledge, and then
REN with the soothing and cool shade of perpetual presence of
M esee and fixed in their mind ful! of Me, they are united
ernal. Therefore, it never happens that My devotees
ever suffer any distress at the time of their death.

I bring those, dear to Me, to My own eternal being. I get them
E E mto My Divine life by making them cast off their outer
oe 3 z ru after brushing aside the dust of their conceit, and keeping
(S hen) no ES men pure desires. The devotees too have left
: coment, and therefore, they hardly feel any
pangs of separation from their bodies Also havi dy become

one with Me, even while in (human) bod s ee
y-form, they naturally have

no feeling that I should et by their si
Myself. In truth, t se i A uisde at death and take them unto

VIII. AKSARA-BRAHMAN 195

but is like reflection while the real form is only the essence of Supreme
Brahman. In this way, they having ever become My own Essence,
I am always in their life and there is consequently no doubt, that with
the fall of their bodies, they abide in Me. And to bodily life they never
return—those who have reached the eternal abode in Me. For,
verily the body is a soil in which grow trees of misery and a hot-bed
of fire breeding three classes of affliction (i) physical, (ii) mental and
(iil) Super-natural. It is indeed a victim (ad) offered to the carrion
of Death. It breeds plenty of wretchedness, multiplies, and is the
hot-bed of all evil. It is the root of all vice, the ripe fruit of wicked
actions and the very image of human folly. It is the home of misery
"that earthly life is, the garden on which grow all lusts and passions,
and the very dish in which food is given to all ills of this life. The
body again is a foul morsel of rice dish (fast), that all-destroying
time has thrown after chewing. It is the ever-growing strength of
the hope never-ending, and the fertile and watery soil for (the breeding
of) births and deaths. It is full of delusion and error, is cast on the
stuff of fancies and is as it were the very underground (grain) pit of
Scorpions. It is the den of the tiger, and is strumpet-like in its action
on soul, and is the very tool of sense enjoyment on Sensuous pleasures.
It is like the affection of a sorceress or like a sip of cool poison, or the
showy (false) faith of a thug. It is like embracing a person having
white leprosy or the softness of a dark-coloured snake, or the singing
of an entrapper (Taree), or the hospitality by an enemy, or the
welcome from a vicious person-nay it is an ocean of evil things. It
is like a dream in a dream, or a dense forest grown on (the water of)
mirage, or a sky formed by the particles of smoke. To a body of this
nature, never return those, who have reached (Me) and become one

With the essence of My Being.

SIT AATYAATEA HT: FATA AST |
ATT g Hida gesew TF fart f& ou

16 “The worlds, including (even) the Realm of the Brahman,
are, O Arjuna, subject to repeated return; but, having attained
unto Me, O Son of Kunti; there does not remain (liability

for) any re-birth. (152)

In sooth even the high and mighty power of creator God is not above

the cycle of births and deaths. Dead men cannot suffer from stomach-

ache; or a waking person is not drowned in the high floods (seen)

196 JNANESHWARI

in a dream; even so, those that have once come to abide in Me, are
not touched by the cycle of births and deaths. The abode of the creator
God, is indeed the crown (head) of the universe (of name and form)
and so it is the floor of all the eternal immortal abode of Gods, and
the top (faz) of the mountain in the form of the three worlds—in
that place the period of the first three hours ( W&* ) of the day, covers
the entire life-time of God Indra. In this way the passage of a day
witnesses as many as fourteen such Indras.

Reggae fag: |
Ula paga aseteratfaat HAT: $U ou

17 “The day that reaches its termination after a thousand aeons
( Yugas) : that the persons who possess the knowledge of day
and night know as the Day of the Brahma, as also that as
(his) Night which comes to an end after a thousand yugas.

(156)

One thousand rounds of the four eons (TT — yugas) cycles, form
the day of creator Brahma, and one thousand similar rounds of that
cycle make a night. Those fortunate ones that live in a sphere of such
days and nights and yet do not come to the end of their time, remain
as the immortal denizens of the heavenly abode and abide there as
spectators of all time. What of other petty Gods then in this vast
cycle of time? Just see the pitiably narrow span of life of their Chief
-Indra; as many as fourteen Indras come to rule in a single day of
this cosmic time. Yet those that see with their own eyes the eight
periods of three hours each (amz?) viz. a full day and night of God

Brahmadev, are named the knowers of (His) “ ight" (Aho-
patas Vida- aguas) (His) “day and night” (

TATE: Tat: THATS |
TEIN sett alate 11 Qs tt

RUTH: NOTAT SEIT WET atte |
TAAST: MÈ wre 11 ge n

18 “From the Non-manifes c
fest all j i i a
TU A Manifestations spring forth

. ; at th , et
diis diea ee vis € advent of the Night they gi

se same à on-
manifest. K (entity) known as the N

VIII. AKSARA-BRAHMAN 197

19 “The self-same aggregate of beings, after repeatedly coming
into existence, gets dissolved, in utter helplessness, at the
advent of the Night, O Son of Prtha, and springs into being
at the advent of the Day. (160)

At the dawn of the day in the time cycle of Brahma the non-manifest
being becomes manifest as the visible universe of countless things.
At the end of twelve hours of the day, this ocean of countless things
ebbs away and again at the dawn it swells in high tide. The clouds
melt into the sky at the coming of the ‘Sharad’ season (about the month
of November), and again take shape at the end of ‘Grishma’ season
(about the months of July-August); in the same way, at the beginning
of the day time of the creator God, this universe, comes into being
by the stuff of the five gross elements, and endures as long as the com-
pletion of the thousand rounds of the four eon cycle. Then with
the approach of the night, the universe is dissolved into the non-
manifest (spirit of the Supreme Brahman). The night of Brahmadev

* (also) lasts till the completion of thousand rounds of the four zon

cycle, and when these rounds are completed the universe gets re-
created as before. This long winded story shows that the cycle of
creation and dissolution alternates during one day and one night
of the duration of the God Brahmadev. Just see, the measure of this
life span of Brahmadev is so wide, that it holds in itself the store-
house of the seed of the entire universe: yet in the measure (TT)
of the rounds of the cycle of birth and death, this life span of Brahmadev
becomes only the last pulse that completes that endless measure.
This entire mass of the created worlds, Oh Dhanurdhara, is only
the outlying environs of the city of Brahma. It springs up at the dawn
and at the advent of the night it disappears, i.e. gets merged into its
original seed, the state of evenness-(WTcX). Just as a "tree-state' ex-
tinguishes in the seed in the end, or just as the clouds eventually become
dissolved into the sky, in that way, the state into which are merged
the manifold becoming of all things, is called Samya (4T=1-the state

of unitary being).
TREAT J AAAS AHI TATA: d
a: a ade aay quay 7 emu xe o

20 "But higher than this Non-manifest is another entity which
is the Eternal Non-manifest, which, while all beings perish,

(170)

perishes not.

198 JNANESHWARI

In such a state nothing like “great or small” (in the Samya), is to be
found and so words like this and that all lose meaning in the way
milk loses its name and form as soon as it is turned into curds. Just
so, with the disappearance of the form of the universe, is dissolved
its manifold becoming; yet it remains in its pure equipoised state of
being as seed. Hence it is properly called non-manifest “Avyakta;”
and that which takes a local habitation and place out of this non-
manifest is the manifested. These two names get their meaning from
each other: in reality these names are but appearances. Silver when
melted becomes a silverbar: when this solid mass changes, it itself
becomes ornaments: yet these two changes appear on the Original
substance of silver: in that way the changes of ‘manifested and non-
manifested’ take place in one and the same Supreme Spirit. But this
Supreme Brahman is neither manifest nor non-manifest—it is neither
eternal nor perishable. It is the self-same pure being beyond changes
and abiding for ever. It abides as pure being even while the universe
comes into being, and does get destroyed even though the universe
gets dissolved. Letters once written may be wiped off, but the meaning
remains: waves get created and also disappear, yet they exist eternally
in water form; in that way even though the beings perish, yet that
(from which they are created) is eternal: or just as there exists the
(state of) gold that is above melting in the ornaments which are melted;
in that way even though the form of beings perishes, that (from which
the forms are created) abides in the immortal state.

21 "It is designated the In if.
mutable Non-manifest, and that is
said to be the Highest cs LR MR

Goal, having attained which they no
longer (have to) return: that is my Highest Abode.

22 “He, O Son of Prthà, is the P

VIII. AKSARA-BRAHMAN 199

That might be called "Non-manifest" in a witty manner of speaking.
Yet it is not an apt description, since that pure being does not come
within the grasp of mind or reason. Its limitless Being does not change
even when it appears as limited, and again its immutable essence
abides eternally, though the limitations are destroyed. Hence it is
truly called Akshara ( 48% immutable), for, by that word, its essence
is grasped. Beyond the Immutable, there is naught, and so it is the
highest haven of rest—the highest good. But it spreads in the entire
life of this body and yet it is slumbering all the time, since it neither
causes anything to be done nor itself does anything. Indeed, Oh
Arjuna, not one out of the functions of all the ten organs and senses
comes to a stop and (all) are being carried on uninterruptedly and
the routes of all the organs overflow ever and anon. The mind indeed
becomes the very market place where show-cases of sense pleasures
are opened to view. In this, the soul too gets its due share of pleasure
and pain. Business and trade goes on in all quarters of his State while
the King lies enjoying his slumber as people do their business just
as they please. Even so, the act of knowing in the intellect, the action
of the mind, the doings of the organs, and the movements of the (life)
breath, continue even while the supreme soul does not cause them to
be done. People carry on their daily round of duties, without the Sun
making them go on; in that way, O Arjuna, the soul is called “Purusha,”
as he dwells resting in the body, and this name “Purusha” is also given
to the soul for the reason that he lives conjugal happiness in the
company of the Prakriti-Maya, who is to the supreme soul as a faithful
and loyal wife. The Vedas with their omniscient lore cannot reach
even the skirts of the souls’ dwelling place—what then of (reaching)
the house itself? The boundless sky is only the outer garment of His
glory. Hence the Yogins call it the supreme beyond all exuberance,
and yet this Supreme Divine being comes out to meet and find the
devotee in his humble dwelling. For, the devotee, wholeheartedly,
in mind, body and speech, surrenders himself exclusively to the
Supreme. The Supreme is then to the devotee a garden of plenty.
It is the home, Oh son of Pandu, of men of unflinching faith: for they
have seen that the whole world is a revelation of Purshottama (Person
Supreme). The Supreme is the one story of those who have dropped
Self-conceit; it is the very sentience of Being without quality, and
places the recluse in the kingdom of the highest happiness unending.
It is the richest food served to the happy soul, the OUEST love to
the Blessed poor spirits who do not worry about life’s cares; and the
royal road to this Supreme Abode is devotion. In how many ways

200 JNANESHWARI

shall I, Oh Dhanajaya, repeat this? Suffice to say, it is that Abode
by reaching which, the soul is united to and merged in it. Hot water
gets cold with a cold breeze; or darkness turns into light with the

‘Sun coming to it; in that way, this Supreme divine abode makes of

this earthly life the eternal Home of Perfect Freedom; or a dry wood
falling into fire becomes itself the fire and cannot be brought back
as fuel. Or, O Son of Pandu, once sugarcane is turned into sugar,
it cannot be made to change again into sugarcane, however intelligent
and skilful one (trying it) may be. Once the Paris has made iron into
gold (by its touch) how could it bring back the lost state of the iron,
however much it (Paris) may try? Therefore, as milk once converted
inte ghee cannot definitely get back its state of milk, in that way the
final resting place, which when it is reached leaves not a trace of the
distress of births and deaths, is the Highest and My real Abode; take
this deepest secret of My heart that I am disclosing to you.

WA Bret aaea sa NRT: |
Ter rfe i srt aah wea) 23

23 “As to the time when Yogins depart either to return again,

or never to return: that time I shall (now) relate, O Bull of
the Bharata clan. (204)

Similarly it is easy to know in another way My real essence where-
to the Yogins are united at death. By chance it might happen, that
a Yogin might leave this body at an unseasonable time and then he
has again to be reborn. Therefore, such, as leave their bodies at the
proper üme, as prescribed in the Scriptures, immediately become
one with the Supreme Brahman: but others dying at inauspicious
times have to come back to face the agony of re-birth. So emancipa-
tion and re-birth depend upon the time (of death); of this, I now tell
you, as this is the right moment. Hear therefore, O good Warrior.

VIII. AKSARA-BRAHMAN 201

power (of giving light), how should the vision even of the most flawless
be able to see things? In that way at the time of departure, the body
is stuffed with phlegm (#4) in and out, causing the heat of internal
fire to cool down, with the result that vital life is almost extinct. Of
what use would mind and reason be then? In short, there cannot
remain any life in the body when the bodily warmth disappears.
And of what avail is the body when the warmth in it is no longer there?
It remains only a lump of wet clay In such a state the soul helplessly
flounders in darkness. In such a state, how should the memory of
the past be sustained and how should one leave one’s body and merge
in the supreme self? As one brings these things to mind, life in the
body itself, is reduced to a lump of clay in the form of phlegm, and
is extinguished, and the memory of the past and the future fades away.
Thus the study of the Yoga Discipline secured earlier, gets altogether
lost even before one has to depart, such as a lamp (light) in the hand
should be put out before the hoard (under search) comes to be actually
seen. In short, the main support of knowledge is internal heat in the
body, and it is necessary to maintain it in full measure, at the time the
life departs.

Rasat: Yat: NUSTT FATTY |
aa Tata tester Hel Talfaat weed XY du

24 ‘Fire, Flame, Day, Bright ( Fortnight), the Six Months (that
mark) the Northern Path: the Brahman knowing peoples
who depart (along the Path marked) by these, attain the
Brahman. (220)

Inside, there should be the light of the internal fire, and outside, there

should be the bright half (a174) and also the daytime, and anyone

of the six months during which the Sun is in the Northern Hemisphere.

Those, that lay down their bodies at an auspicious juncture, reach the

Supreme Brahman, and undoubtedly become the Supreme itself. Hear,

O Dhanurdhara, such is the power of this coincidence of such favour-

able auspices that it is the only straight way to reach the Supreme.

The first step on this way, is the internal fire, the second, its bright

flame, the third, the day-time, and the fourth, is the bright half of the

month. One of the six months during which the sun is in the Northern
hemisphere, is the highest step of the ladder of five steps, which the

Yogins scale and then reach the home of salvation—absorption in

the Supreme Brahman. This should be considered as the most auspici-

202 JNANESHWARI

ous time for dropping down the body, and it is called the bright “path
way”. Now, I tell you about the inauspicious time also.

A Aen pN: aT ATATA |
aa aena AA ser ada n RR N

25 “Smoke, Night, as also’ Dark (Fortnight), and the Six Months
(that mark) the Southern Path: (departing along the Path
marked) by these, the Yogin attains the Moon's Light-realm,
and has a return (thence). (226)

At the approach of death the phlegm and the wind (ahata) over-
power the body and thereby in the mind is spread the darkness of stu-
por; the organs get stiff like wood, the memory is scuttled by delusion,
and the mind is deranged while the life-wind is choked up. The body’s
heat falls rapidly, smoke pervades all through, and animation in
the body is suspended. Just as it gets dusky, and there remains neither
darkness nor bright light when the Moon gets behind dense and watery
clouds, in the same way, life gets stiffened and still, being neither
dead nor alive but hovering on the borderline between life and death.
The mind, reason, and senses being choked up by the smoke, all
that is secured in the hard-worked life-time gets all lost and when
what is already secured is thus threatened, what of making new

acquisition? In short, such distressed condition prevails at the time |

of departure of life. This is what goes on inside the body. Outside,
there is first the dark half of the month (FOTA), next, the night time,
and over and above that one of the six months when the Sun is
in the Southern Hemisphere. When such inauspicious events concur
and forebode the fated cycle of rebirths at the time of the departure
the talk of the attainment of the Supreme
i aring. One whose body drops down at such
a juncture, reaches as far as the region of the Moon, that too because
of his being a Yogin, and s

from there to this world of li

of life of a Yogin, even
Brahman is out of his he

path-way that leads to the region of the i
The other one, is the bright path i e
and peaceful and it lea, path, populated, independent, self-same,

(Fra). ds to absorption into the Supreme Brahman
SERIES wa Ta sa: pui ua
TEU Be U

VIII. AKSARA-BRAHMAN 203

26 "These then are the Bright and the Dark Pathways of the living
world, which are deemed eternal; by the one departing, he
returns not; by the other (departing), he again returns. (238)

These are the two pathways from the beginning of Time—one straight
and the other crooked; I have spoken of them, so that you should
know which is good and which is evil, and what is real and what
is unreal, and you should find out what is your real good. Just see,
will anybody take a leap into deep waters when there is seen available
an excellent raft? Who would follow a crooked path leaving a good
one? How would one, able to discriminate between poison and nectar,
leave off nectar? In the same way, he who sees a straight way, would
not follow a crooked one. Therefore, the (first) thing one should do
is to test what is real and what is false, and once this test is taken,
no harm shall be done at the critical time. Else, a very grave danger
awaits the Yogin, at the time of the fall of the body and there would
arise a great confusion about the two path-ways, and the study of
the Yoga Discipline made all through the life, will all be in jeopardy.
If a being is to miss accidentally the straight path-way and to take
to the smoky (dark) one, he will get tied down to the rope (Ta)
to which all creations in the grip of life and death have been tied down,
and will have to be revolving in the cycle of births and deaths. Keeping
in mind these great difficulties and dangers and wishing to tell you
how to escape from these, I made clear to you, in detail, both the
path-ways of the Yoga. One leads to the Supreme, while the other
entangles you in the cycle of births and deaths. What one will have,
will depend upon the (kind of) path-way he would, by chance, find
himself on. `

aa wt ort ay ANT gA FAT |
TENT TAT HITT ATTIC AAT tt OU

27 "Knowing these Pathways, O Son of Prtha, the Yogin is never

confounded. Therefore, at all times, do thou remain steadied
in Yoga. (247)

Let that pass: for one cannot be sure what might happen at the time
of death. Whatever he is destined to be by fate he shall get (even)
without wishing for it. How could it happen then, that one would
get united to the Supreme Brahman, by following one of these path-
Ways? Whether the body perishes or not our soul is verily the Supreme

204 JNANESHWARI

Spirit. The rope itself makes an end of the error taking it to bea snake!
Is the water ever conscious if it has got any ripples or not? From
- first to last it exists in its own pure being with or without ripples. It
(water) does not come to be with the advent of ripples, nor does it
perish with their disappearance. In that way those that get absorbed
in the Supreme Brahman, even while in the (human) body-form,
are called “Disembodied” (fazt). Now since there is left not even
a trace of the body in the case of those that have become bodiless, how
should anything perish at any time? How then are they to gearch
for a path-way and whence, where, and when (are they) to go, since
the place (33T) and the time have all merged in their Supreme. Just
see. Does it ever happen that the sky (reflections) appearing in an
earthern jar has, at the breaking of the jar, to rise up quite straight
in order to be able to be merged in the unbounded sky, and if it does
not do so does it fail to be one with it? The fact is that with the breaking
of the jar, only the form (of the reflections in it) is destroyed: yet the
original pure sky existed, even before the jar came to be prepared
and continues to exist (as it is) even after its (the jar’s) breaking up.
Therefore, those Yogins, that get absorbed in the Supreme Brahman,
through their knowledge of the Brahman, never experience any dif-
ficulty in regard to the pathways viz. which is right and which is wrong.
Therefore, Oh Son of Pandu, you be ever steady in Yoga, and through
that stage you will, without further ado, be absorbed in the Supreme
Brahman and then your free eternal union in the Brahman will not
be shaken, whether the body lives or dies. Such a soul united to the
“Supreme Brahman is neither born at the time of creation of the uni-
verse, nor has it anything to fear from death at the time of the world's
dissolution: nor is he entangled, during the cycle of coming and going

between the creation and the dissolution of the universe, in any such
delusions leading to heavy

who becomes a Yogin with the realization of this knowledge, is secure

in the enjoyment of the fruit of it, since he spurns the enjoyment of
the sense pleasures and attains unto the form of the Self. Holding
them as utter trash he scorns and Tenounces even the sovereign powers
and enjoyments which are famed lo crown the heavenly life of Indra

and other gods.
aay NN mU da
ME EC E |
AW d erm mere ELIT

enly and worldly enjoyments. He alone;

VIII. AKSARA-BRAHMAN 205

28 "Through (study of the) Vedas, through sacrifices as also |
through austerities and through gifts, whatever merit's fruition
has been pointed out (as attainable) the Yogin, knowing all

this, gets beyond it (all), and gains the Supreme and Fore-
most Abode.” (261)

The best fruit of the study of the Vedas or attainment of immense
meritorious action through sacrificial works or through austerities |
and charity—all this, with all its abundant crop of merits is but a |
poor thing as compared to the glory of the Supreme Brahman. The |
Heavenly bliss, (which) when weighed in the balance does not weigh |
in any way lighter than the Supreme Brahman, to which the Vedas |
and the sacrifices are the pathway, of which one never feels surfeit, |
nor can it ever come to an end—nay it widens the field of enjoyment
according to the desires of the enjoyer, and with ever increasing
richness it begins to be felt as not second to the Supreme Brahman.
That heavenly bliss is reckoned fit even to take the place of the Supreme
Bliss, on account of the contentment felt outwardly (from it) by the
senses. That heavenly bliss is insecurable even by performers of
hundred sacrifices: such heavenly bliss when weighed by the great
Yogins on their palms in the form of divine vision secured through
the attainment of the knowledge of the Supreme, is found by them to
weigh ridiculously light and consequently holding it to be worthless,
the Yogins make of it only stepping stones, and raising themselves
high up, by standing on these steps, they ascend the seat of the Supreme
Brahman. Such (is) the united glory of the universe, composed of
the moveables and immoveables, and (is) fit to be prayed for even
by Gods Brahmadev and Shiva. (It is) the thing of enjoyment by the
Yogins and also the resultant bliss of that enjoyment.

CONCLUSION

That mystery was unfolded to the Son of Pandu, by Lord Krishna,
the soul of all arts, the Supreme Bliss incarnate, the very means of
Subsistence of all the living beings in the entire universe, the very
life-blood (sfra«) of all knowledge, and the brilliant lamp of his own
dynasty— such an account of Kurukshetra, Samjaya narrated to the
King (Dhritarashtra), and the same should be heard by the hearers,—
SO requested Jnandev of his hearers.

HATA ESATA: omo

"a

CHAPTER IX

RAJAVIDYA AND RAJAGUHYA

INTRODUCTION

Pray be ye now heedful with heart and soul, and ye earn the right to
your share of happiness Supreme, oh hearers; and I say this as a solemn
promise. My words are no boast before you—revered seers—through
any selfconceit. It is only an humble prayer of fondness and love;
you are all-knowing masters—listen to me. When one possesses
such rich parents as you, that assures fulfilment of all fond. wishes
and desires of one's heart. Here are blooming the arbours of bliss,
through the coolness shed by your glances beaming with blessings;
and under its cool shade—my soul, distressed and weary with life’s
Journey, has come for rest. Oh masters, you are the very deeps of
everlasting happiness, from where I desire to secure freely as much
cool relief as I want. How should I scruple to be intimate ‘and un-
reservedly free? Where else shall my soul secure peace and tranquillity?
Does not a mother feel extreme joy at the prattling of her child? Is
she not happy at the sight of its faltering on its tender feet? In the
same way, oh Lord, I am venturing to be as familar-and playful with
you in the fond hope that I should win your affection and love. What
else is there that you masters of knowledge should learn from words,
such as mine? Does the son of Saraswati (goddess of learning) learn
literary art by rote? Just see, however big a glow-worm might be,
alas it pales besides the brilliance of the sun! And what dainties are
worthy of being served in an ambrosial plate? Is it not foolish to
cool the moon by fanning, or to thrust music on sweet melody, oF
to ante the very beauty herself with ornaments? Pray tell me, what
could the oca Se a mel orin what place of deep vater

e a bath, or where is the place that could

envelope the entire sky? Is ther i
? € a mort ne
of speech that can win your ie Quar

“ats and attention, extracting from your
this be eee Dus Such as ‘here is an ideal oration’? Even if
ae 2: ae not a devotee Wave worshipfully around the Sun,

gi votes re universe, a handful of lighted wick (arrest)?

IX. RAJAVIDYA AND RAJAGUHYA 207

J am an humble and poor worshipper of yours; and yet my words
though as worthless as the ‘nigdy’ (reed) leaves, you will (I am sure)
accept. A child puts its hand into the plate of its father and fondly
feeds the father himself. The father being pleased, puts forward
his mouth (to receive it). Even so, I am taking liberties with you in
a childlike and loving way; you will, I have no doubt, be pleased in
your heart, for such is the way of love. And you, oh saints, are trans-
ported with feelings of love for me lying prostrate at your feet: and
so you would not feel in any way embarassed with the fond way in
which I have taken liberties with you. The mere touch of the infant’s
mouth to the breast makes the mother release the flow of milk: the
displeasure on the part of the beloved one, makes love flood with
a redoubled vigour. Even so, this my prattling has roused in you the
slumbering affection for me, and knowing this, I am talking in this
way. Else, would the moonlight be ever put under any heat of pressure
for ripening, or the wind ever given any motion in order to blow
in a particular way, or can anyone enclose the sky in any way? One
may as well liquefy water, or put the churning rod into butter for
churning it; just so, my unworthy discourse turns back in shame
from the depth of the Gita. Not only that, even the very great Brahman,
in the form of words i.e. the Vedas, is at the end of his tether, and goes
to the jungle to rest and sleep on this bed of the Gita. What then
of my own capacity, to render in Marathi the teachings of the Gita?
My one desire, in venturing upon this, is that I should render myself
worthy of your love and grace through this venture. May these wishes
grow in strength by winning your attention, which is more cooling

' than the moon herself, and even possesses the power of giving ever-

lasting life in greater degree than ambrosia. May your eyes beaming
with your kindness and love shower on my mind your favours; so
Shall thrive the crop of the true meaning of Gita and were you to
deny this to me the sprouts of knowledge that have grown would dry
up. Pray remember, how eloquence is fed on the careful attention
of the hearer; thus words are matched to the weighty truths they
convey. No sooner do such words shape themselves out than the
Meanings body forth, leading to an ever-increasing fruitful line of
Meanings arrayed in beauty patterns, and the mind is covered with
a Wreath of the full blossom of flowers. When there sets in the favour-
able wind of the dialogue of speaker and hearer, the vault of hearts
is full of watery cloud, in the form of learning and truth, or else when
the hearers flag, then the clouds may melt away. Indeed the moon-
Stone can emit moisture, yet the power of making it moist lies in the

208 JNANESHWARI

moon. In that way, there cannot be a real speaker when there is no
hearer. Does the rice ever request the eater to make a sweet meal
out of it? Do the dolls (rægat argi) dancing to the movements
of the thread held by the puller, ever ask the puller of the thread, and
does he make the dolls dance for themselves or to show his own skill?
Where is the need for me to worry about this? Thereon, the Master
said, “Enough of this talk now. Let it be as you say: do now narrate
what Lord Krishna said.” Being very pleased, the Disciple of Nivrit-
tinath said, “Yes, I will do your bidding," and further said, “Do
hear, what Lord Krishna said thereafter."

siaaa |

Sd d d eas NEUTER |
wm aaa asset teresa U $ Uu

THE EXALTED ONE SPAKE:

"This, however, is the profoundest mystery that I am about
to expound unto thee that art listening with appreciation:
this knowledge accompanied by realisation, by understanding
which thou wilt be released Jrom Unweal. (34)

“Oh Arjuna, I speak to you again about the very root of all know-
ledge, which is a profound secret hidden in the depth of My heart.
Well, a doubt may haunt you as to the need that makes Me open the
secret door of My heart and speak to you of the mystery hidden in ^
it. So hear, oh you wise one; you are the very incarnation of “eager
desire (STE) to know truth and will not be remiss about precepts
enjoined on you. Therefore, shall the great mystery be unriddled,
and the unutterable truth be spoken, by which the great secret in

a one needs it. Grain kept for i a (ri
; seed is taken out from a Muda (rice-
Straw case- HST) and is sown in fistfuls ille

IX. RAJAVIDYA AND RAJAGUHYA 209

may be feeling tired of hearing the word “‘Secret—Secret” oft-repeated ;
therefore, I preach to you openly knowledge of true being along with
its special branches. Counterfeit and genuine coins mixed together,
must be distinguished, by scrutiny, and kept apart: even so, I am
going to show you, knowledge and its special parts separated from
each other, as the swan separates milk from water with its beak: and
then just as in the sweeping wind, the chaff cannot sustain itself (but
is blown away) leaving behind only a heap of solid grain, in that way,
when knowledge and its special branches are distinguished in full
realised vision, the cycle of births and deaths is dissolved into the
state of name and form only and that Supreme Knowledge of true
Being enthrones you as the glorious majesty of emancipated existence.

Tata Use waar d
TATA TH FTA PARATA d 3 u

2 "It is a Sovereign Knowledge and a Sovereign Mystery: it
is sanctifying as nothing else, and is capable of realisation
in experience; it conforms to the Sastra, is quite easy of ac-
complishment, and infallible. (47)

(It is that) which is enthroned on the majestic position of the most
High Spiritual Teacher, in the Kingdom of all knowledge (faar)
and which enjoys too the sovereign place amidst all secret truths,
and is also the holiest of holies, which is the fountain of religious
piety and is the highest good, and which when realised, leaves no
room for births and deaths: which being initiated by the word from
the mouth of the spiritual teacher is verily revealed as Self-being,
in each and every heart, and is thus easily realised. On the same
Way of easy attainment, one meets with this Brahman as soon as
one attains the step of the Bliss of the Self, and then the triad—the
enjoyer, the object of enjoyment, and the actual enjoyment-are merged
in itself. The soul, even on this side of the absolute enjoyment has
a foretaste of that Supreme Bliss; such is then that knowledge, which
besides being within easy reach, is in itself the Supreme Brahman.
This knowledge has further excellence: once it is attained, it does
Not leave you, nor does it drain off by enjoyment nor is it stunted.
Should you raise a reasonable doubt as to why such a thing (of such
supreme worth) should be left out and spurned by mortals, why should
those, who go through fire (and water) out of greed, for piling up

1 CS. Ve C. ST NL.

ndi

210 JNANESHWARI

their (capital) wealth by usury, deny themselves and spurn bliss of
the Self so easily within their reach, this is indeed a reasonable
doubt as to how the Bliss of the Self, the most holy and the most lovely
and so easy of attainment, which is most sacred and unites one to the
Self—such a thing full of happiness, should be left unsecured by the
people. But do not entertain any such doubts.

WACATAT: FHAT THIET TATT |
wre Wi faded Aaa 3 u

3 "Men lacking credence in this Dharma, O Tormentor of foes,
without being able to reach Me, return to the path of this
death-dominated world. (57)

But alas! Don't you see, pure and sweet milk is there under the cover-
ing of the skin (of the cow)? Yet the tick (faz) leaves it (milk) out
and sucks only the blood. Or bulbous roots of lotus and frogs dwell
in one place: yet the large black bee (SAT) sucks the pollen in the
lotus, leaving the mud for the other (frog). Or in the house of the
hopeless beggar may be hidden an immense treasure; yet sitting
on it he starves or suffers. Even so I, the home and fountain of all
happiness, am dwelling in the heart of all ; yet the desires of the deluded
(ignorant) run towards the enjoyment of sense pleasures. It is like
one throwing out a mouthful of nectar at the sight of a big mirage,
or like one snapping the “Paris” worn round the neck, out of lure
of a shell. Thus in the bustle of self-attachment and self-delusion
the benighted mortals are lost to My Divine Being, and deluged in
the flood between the two banks of births and deaths. To speak truly,
I am as the Sun to men’s vision, ever Steady and straight to the eyes,

and yet unlike the Sun, that at times is seen, at times not seen, owing
to clouds or night-fall.

Wee ada s mé afea: n ¥ n

4 « ` à ;

x A E non-manifest Jorm, is all this world of living
ngs permeated ; upon Me resting bide the beings: | am

not contained in them, (64)

IX. RAJAVIDYA AND RAJAGUHYA 211

And is not this entire universe the manifestation of the expanse of
My Being? Just as curds is the change in the outward form (solidified)
of milk, or just as a tree is (another form) of the seed itself, or ornaments
are the different forms of gold, in the same way, this universe is but
the expansion of My one Supreme Self. My essence is in a congealed
form when unmanifest and then is thinned out into this visible universe,
with name and form, and (My) invisible self. spreads over this entire
compass of the three worlds. Just as the foam becomes perceptible
on the water surface in the manifested form, in that way the entire
mass of beings, from the gross elements to human soul having names
and forms, appears reflected in Me. And just as there appears no
existence of water in the foam, or just as the diverse things seen in
dreams are not to be seen in the waking state, in that way all visible
changes are reflected in My Being and not I in them. I have said this
to you before and to enlarge upon it once again would be repetition.
So suffice it now to say only this *May your vision enter into the
essence of My Self."

aa aula watts Gea A SUD |
ATTA A ATM AAA TATA: YU

5 "And yet, the beings are not (in sooth) resting upon Me:
observe this Yoga (power and skill) of Me the Overlord.
Sustainer of the beings, and yet not contained within the beings,
is the Self of Me who have brought the beings into being. (71)

Try to realise My absolute being beyond the compass of primal nature
(Prakriti), leaving aside limitations of imagination and then, the
language that all the living beings abide in Me, is also untrue, since
I am all in all, there being nothing besides My Being. When in the
dust of blind will, Fancy creates and sheds the faint twilight to obscure
knowledge with ignorance on the Supreme Spirit, the power of know-
ledge gets dimmed, and at the eventide of ignorance through the
illusiveness of the material world (arfaa), the entire mass of created
beings appears distinct from the Supreme Brahman. But as the
evening time closes the illusory plurality melts into the Sole Supreme
Brahman in its unmutilated, undistorted, pure Essence of the Self,
such as the misgiving of a floral wreath mistaken for a serpent in the
dark is realized in its true being that puts an end to that suspicion
itself. Do sprouts of earthen vessels ever spring from earth? Are
they not rather shaped out by the potter’s mind? And are there any

212 JNANESHWARI

quarries of waves on the bed of the sea? Is it not rather entirely the
doing of the wind that moves freely? Does cotton hold any box of
readymade cloth? Is it not rather true that threads become cloth
through the purpose of the weaver? Even though changed into an
ornament outwardly, gold does not lose its real essence of gold; the
external ornamental shape is through the imaginative vision of the
wearer. Just tell me, if what is echoed, or what is reflected in the
mirror, is our own sound or light, or was it originally there in itself?
Even so, created beings—many and separate—appear as real to
such a one who by imagination, works them up on My Pure Being
in itself. When the action of this power of imagination is spent up,
the illusion of created beings, which comes to naught is dissolved and
there abides only My pure undistorted Self Essence. To one who gets
dizzy mountains and valleys are seen as spinning round and round,
in that way it is the illusion that by imagination causes the created
beings to appear in My undivided pure essence. Get rid of this imagina-
tion and it would be futile even to dream either that I am in created
beings or that they are in Me. Therefore, all this talk that I am the
sustainer of all beings, or that I dwell in them, is like the raving of an
unsound state of mind caused by the delirium ( Tv ) induced through
the power of fancy. Therefore, hear ye dearest soul, it is also the
merest untruth to take Me as the soul of all created thin gs or the inward
Supporter of unreal beings. Just as there comes into being, unreal
mirage on account of sun’s rays, in that way the entire beings are
falsely ascribed to My pure being—not only that, but they make Me
the real mover dwelling in them. I am thus held to be the creator
of the beings: Yet I am the only real being in all that is, just as the
splendour and the Sun are one and the same thing. Now have you
known well this secret of innermost glory of great Power? And now
say, if there is the least room for any distinction. Thus the beings are

not other than Me that is the truth and so never hold Me distinct from
the beings.

iR fret wur oda wera
M NETT rere i g tt

6 “Just as, ever reposed within the Ether is the great Wind that
moves everywhere ;

í even so are all i d within
Me: to this do thou hold fast. moe (89

The air spread in the sky is as wide as the mighty sky itself and makes

IX. RAJAVIDYA AND RAJAGUHYA 213

its presence felt only when it is made to move. Otherwise the sky
and the air are one. In that way, all created beings appear to be in
Meas Phantasy pictures them. But drop that Phantasy and the beings
melt away: there then remains nothing but My pure Divine-Self.
Thus it is all the work of Fantasy that the created beings are or are
not. So when Fantasy, as the root-cause, ceases, what can be there
that is or is not through its actions? So now know ye, once again
this Yoga of glory—union with the glory of Divine Being (Waaant),
Be thou only as a ripple over the surface of ocean of Divine Life, and
thou shall realize thyself as the all-pervading self." Lord Krishna
further said, “you are now awakened and are you not in the light
of the supreme knowledge? The dream of duality has it not now
vanished with this awakening? Were your reason to become drowsy
again, by the action of Fantasy, this realization of unity ( 3PT«) will
again give place to the dreamy state. Therefore, I now disclose to
you the secret of Truth, which shall uproot the path of the sleep of
Fantasy, and keep you eternally awake in the illumination of the
Absolute Self. Therefore, oh courageous Dhanurdhara, attend to
what I say, that it is the Maya (Primal Nature) that makes and breaks

all the beings.

aaa sepu watt urfer WIRT d
Fa FACAT meret ATARA d 6 di

7 “All the beings, O Son of Kunti, return within my Cosmic
Nature at the close of a ( Yuga—) cycle. The same once more,

at the beginning of the ( Yuga—) cycle I send forth into being.
(98)

That Maya is named Prakriti, and as was said before it splits into
two: one appears in an eight-fold variety and the other higher one
manifests itself as “individual soul” (stay). You did hear all about
this subject. No need then to say it again. At the passing away of
the world, all these separate beings merge into My Prakriti in its non-
manifest form. Grass with its seed, is dissolved into the earth in the
extreme heat of summer “Grishma” season; and do not the clouds
Surging in the monsoon melt into the autumnal sky? Or see, how
the wind becomes calm and merges into the vault of the sky, or again
See, the ripples disappear in water itself, or the scenes in the dream
are dissolved in the mind itself on waking. Even so the beings created
and made perceptible by the Maya, merge into it (Maya) at the close

214 JNANESHWARI

of the Kalpa (cycle). Then in the beginning of the new Kalpa (cycle),
so goes the story, I create them all again. Let me tell you now the
truth of this story.

watt emae Remuf We FA: |
ATA Hoag THAT is odd

aa at ata aati fere rae |
Vara AT HAT ue

8 "Thus, holding my Cosmic Nature under my domination, I
again and again send into being this entire aggregate of beings,

which is rendered helpless under the control of that Cosmic
Nature.

9 “These (generative) acts, however, do not, O Dhanamjaya,
occasion any bondage for Me, who remain like one unconcerned,
and not attached to those acts. (106)

Oh Kiriti, when I rule over the Prakriti as my own, then like a band
of threads getting woven into a web by the warp and woof of small
Squares of the fibres, the Prakriti herself changes over into the five
gross elements with name and form of the universe. Just as milk
mixed with leaven clots into curds, in the same way the Prakriti
bodies forth as the created universe. As the seed by contact with
moisture in soil blossoms forth and gets spread out into a tree, with
branches and sub-branches, in that way the universe created by the
Prakriti owes its being to Me. As the saying is, the king verily makes
the town, do the royal hands ever toil at that work? And indeed
I rule over the Prakriti not otherwise than one who is raised from @
dream into wakefulness. Now pray tell me, Oh son of Pandu, if one
io eee D ERES his dream into waking. Does one fa
of all this is that in the du e NA creamy T
ation of all beings, not the slightest touc

he

IX. RAJAVIDYA AND RAJAGUHYA 215

ever suffer in any way, in making the iron move? Even so, as soon
as I behold the Prakriti to rule over it, the universe of created things
begins to come into being. Oh Pàandav, the mass of created beings
is born of the Prakriti as this Earth, becomes the breeding place for
the seed to germinate and issue forth creepers, leaves, etc. or as being
attached to the body is the cause of childhood, youth and old age,
or the clouds are the cause for sending down rains from the sky, or
sleep is the cause of dream—in all these ways, Prakriti is the cause
of all the aggregate of beings. Prakriti is the root cause of all move-
able, immoveable, big and small, in fact of the entire mass of created
universe. Therefore, acts like those of creation of the beings or susten-
ance can never touch My Divine Essence. Although the rays of the
moon appear as spread out over the water-surface like creepers,
yet the moon is not the maker of this abundance; in the same way,
although all these actions in one sense have their being in Me, yet
they remain distinct from me. Just as a salt dam cannot resist the
rising tide of the ocean, in that way all the actions having their end
in Me, cannot affect My own Personal Being. Can a cage of smoke
stop the blowing wind, or can darkness pierce into the Sun's rays?
Just as rain showers cannot break through the mountain valleys, in
that way the acts of the Prakriti do not touch Me. Although I am
the mover of all doings on the part of Prakriti, My essential being is
above all actions; I neither do anything Myself nor cause anything
to be done. A (burning) lamp in a house neither prompts nor pre-
vents any one from doing a thing. It is unconcerned as to who is doing,
and what is being done; it is a mere spectator, and yet it is the condition
ofall that is being done: Even so, though I am the source of the being
of created things, still I am severally unconcerned in their actions.
Enough of this repetition, Oh husband of Subhadra, of this one simple

truth! Know it now once for all.
AIAN sued: qud TATALT |
gga miu emfaafeadd t go t

10 “With Me as the Overlord does the Cosmic Nature generate
this moveable and immoveable world, and by reason of this

it is, Oh son of Kunti, that this living world keeps on variously
3 (131)

As the sun sets going all the world's active life, so do I, oh Son of
Pandu, start creation of the universe. Because I lord over the Prakriti
and stir it up, the entire mass of living and lifeless things comes into

transforming.

must hold on to this path-wa

216 JNANESHWARI

being, and so am J held to be the motive-power of all the universe,
Now behold in this light of truth, the union of all things in divine
glory and then their being shall be found in Me, and not Mine in them.
Nor shall you miss the great secret that neither is creation in Me nor
am I in creation. Thus have I opened up to you, the deepest mystery
of My being. Now hold fast to it, and barring out all sense-pleasures
enjoy the vision. So long as this secret truth (44) has not been in
one’s grip, My real being, Oh Partha will not be known at all, just
as a grain-particle (missed) in (a heap of) husk cannot be found.
Well may one from guess-work fancy that he has come by the Know-
ledge of the Supreme, but it is all in vain, for can the soil ever soak in
moisture of a mirage? The Moon’s disc seems to be caught up ina
net spread over water; and now take the net out and shake it; the
Moon’s disc is not there! Even so, do men and dupes of words indulge
in tall talk about experience gained, and yet the truth is that by real
test they are found to be devoid of it.

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WE ASAT AT RPTE 1 $9?

11 “Those under delusion, not cognisant of my real Nature, mis-

prize Me, the great Lord of (all) beings who have assumed
a human body: (140)

If out of mortal dread of mundane existence of birth and death, you
shrink from it and feel the desire for uniting with My own life, you
y of truth: or else you will fall into the
persons affected with jaundice, the moon-
hat way the errant soul sees in My pure Es-
(imperfections). To one who has his palate
en the milk tastes bitter: in the same way,
sonal being though I am not one. Therefore,
t this Caution: do not lose sight of this secret
on (Saaf) (of seeing Me) or a crude way

path of gross error. To
light appears yellow: in t
sential Being impurities
spoilt through fever, ey
I am mistaken for a per
oh Dhananjaya, I repea
truth. A superficial visi

IX. RAJAVIDYA AND RAJAGUHYA 217

or to hold in hand a Babul tree taking it as a Kalpataru (desire-
yielding tree), or to hold in hand a boaconstrictor, taking it to be a
wreath of jewels? What avails it again to pick up flints taking them
as jewels, or to hold in a four-mouthed bag (sit) live coal of the
catachu wood, taking it to be a treasure (far), or to imitate a lion
that mistakes his own reflection in a well for a real lion and leaps into
death? Even so, is the reflection of moon in water—not the moon
—clasped by them that give themselves up to My visible form in
worldly life. And to cling to such fond conceit blindly is as vain as
to make a porridge meal yield the effects of ambrosia. How on earth
would My everlasting Essence be disclosed to them that set their
mind's faith blindly on things of the earth? Can one setting along
the Easterly direction ever hope to reach Western shores? And could
one ever know My changeless, pure and perfect being merely knowing
this gross universe of a ceaseless flow of changes? Can one be said
to have drunk water merely by tasting foam or froth? Thus it comes
to pass that men that have their minds blinced by this delusion try
to take the universe as My real Being, and then attribute to Me earthly
fortunes like births and deaths. Me, whose being has no name, they
call by a name; to Me they attribute activity though I am free from
all activity; and My incorporeal Essence they imagine to be embodied:
(they) impute form to My Being which is without a form: My per-
sonality that is above attribute they endow with attributes and make
Me subject to rules of duty, though I am beyond good and evil: (they)
impute to Me caste, when I am not of any caste, quality to one who
is without it, feet and hands, when I am without them: also (they)
impute limit to My unlimited being, a local habitation to one who is
Omnipresent (all-pervading). It is all like dreaming a forest while
you are asleep in your bed. And further, they invest Me with ears
when I am beyond them, eyes when I am free from this limitation,
and make Me belong to a clan when I am without it. They impute
manifestation to Me who am non-manifest; desire to one who is
beyond all desires; contentment to one who is himself the source
of self-contentment. They offer clothes and ornaments to Me, who am
above clothes and ornaments, and consider Me as being created when
I am the cause of all. Into an idol am I—the self-existent —embodied
and installed and invoked. They invoke Me and bid Me farewell,
When I am eternal. I am eternally self-identified, and yet they impute
to. Me all stages of life, such as childhood, youth and old age. One
without a second, I am made manifold ; free from all touch of action,
I am made the doer of action; above all enjoyment. I am made the

218 JNANESHWARI

subject of enjoyment. Eulogies are bestowed on what is taken as
My clan and family, though I do not cling to any clan. I am eternal,

and yet they are distressed at My passing away. They fancy Me having.

friends and foes, though I am the indweller of all. I am the very abode
of supreme bliss, and yet they attribute to Me desire for different sorts
of pleasures, and I am abiding evenly everywhere and yet they attribute
to Me a definite place of residence. Verily I live in all beings, yet
they attribute to Me taking sides with one and wrathfully killing
another. Thus I am made the subject of almost all the human frailties;
such indeed is their false belief. They devotedly worship as God
any idol they see before them, and throw it away as Godless as soon
as it gets cracked. In such manifold ways they imagine Me as an
embodied human being, and their erroneous belief keeps out of their
reach real knowledge of My true Being.

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TAT sra cate Att frat: $8 u

12 "(They), of futile aspirations, of futile actions, of futile know-
ledge, void of wisdom, and partaking in the Demoniac or the
Devilish nature that deludes (them). (172)

Utterly vain is the life of such persons that have such erroneous belief
as to My Being; they resemble the clouds that spread in sky when
there is no monsoon, or the glare of a mirage which could only be
seen from a distance, or like the men on horse-back in the performances
of mountebanks, or like the ornaments created by a juggler, or like
. townwalls of the towns in the clouds aiai), which though not
actually existing appear to exist, or like the ‘Sabar’ tree, growing very
tall but bearing no fruit and also hollow in the interior, or like the
useless nipples hanging down from the neck of a she-goat. Futile
indeed is the life of such persons, their actions being of no more use
than the fruit of Sabar-tree, which can neither be given nor takef-
All their learning is as worthless as a coconut plucked by a monkey;

or a pearl falling in the hands of : : : ine an
loan Seen the blind. Their entire doctrine

cantations recited befo

IX. RAJAVIDYA AND RAJAGUHYA 219

has such souls in her tight grip, so their minds are torn to pieces and
they fall into the jaws of this demon full of the evil quality. From
the mouth of this Tamas-made monster, violence lolls out like a
tongue, from which trickles down the saliva of hope, which keeps
on chewing fleshy quid of discontent. The demon smacks the lips,
pulling out the tongue that waves ruinously as far as the ears. Thus
the demon is verily the deep-mouthed den of the mountains of tempting
error. Hate makes her jaws which crush down knowledge. To the
minds of dull-witted fools, the demon lends a sheltering sheath as
does the skin to the bones. Those that fall into the mouth of such
a demon, like victims of ghosts, get drowned in the deep waters of
delusion of ignorance. The helping hand of reason cannot reach
such souls as have fallen into the pit of this sordid mass of ignorance.
No trace of their whereabouts can be had. Enough of this fruitless
tale of fools, as it would only tire out speech." So said the Lord, to
which the son of Pandu agreed. Thereon, the Lord said, “Hear now
the story of saints which gives good relief to the tongue."

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13 “The high-souled ones, O Son of Prtha, partaking in the
Divine nature, adore Me, single-minded, knowing Me as the

Immutable Source of (all) beings. (188)

There are those whose pure hearts are the holy places, into which
I—the Supreme Ascetic—retire and dwell; on them waits the spirit
of renunciation even in sleep: in the realm of their intensely devout
faith true religion reigns supreme. Their minds are the fountain
springs that water the field of thought. Ablutions in the holy waters
of the Ganges of Knowledge have purified them and have raised them
to the Brahmic state of perfection. Through them appears the new
foliage on the tree of ever lasting peace. Thus they flourish like blos-
soms protruding, as it were, from the Supreme Brahman, wherein
matures the absolute end of Divine Existence. They are like pots
dipped in and filled with the water of the ocean of bliss. The ecstasy
of the love of God makes them spurn the very treasure of liberation,
and out of their mere sport and play is born all goodness and love.
Their bodily life is a vestment adorned with the beauties of perfect
peace, and their heart becomes, as it were, a wrapper that encases
My all-pervading being. Such high-souled ones realizing My divine

220 JNANESHWARI

nature are the very consummation into which My divine love blooms.
They worship Me with infinitely growing devotion that is free from
all touch of duality. They, Oh Son of Pandu, become one with the
essence of divine-life and yet worship Me. There is. however, one
more feature about this worship, which do hear.

Wed Baa At Ades SAAT: |
aera AT WRT freA TATA ou $Y ou

14 “Ever proclaiming My glory and, steady of purpose striving
for attainment, rendering homage unto Me, with constant
application, they in devotion meditate upon Me. (197)

Such devotees dance with the joy of devotion to God while singing
My praise, and make all the talk of penance empty, since not a trace
of sin is left in them. Control of body and mind is bereft of all mean-
ing. Yama (punisher of the wicked), and places of sacred waters
are unhoused and thus the door is shut upon the region of Yama,
God of death ; going thither and coming thence cease; Yama wonders
whom to judge and to restrain! Dama wonders whom to subdue!
The sacred waters are at a loss to find out what to wash out and cleanse,
for not a jot of sin remains! In this way, the high-souled ones, merely
by singing My praise heal the miseries of the world and make it re-
sound with the purest bliss of the self. They give light without a dawn,
bestow everlasting life without ambrosia, and confer God's vision
without Yoga-practice. They heal the rich and the poor alike. They
do not make any distinction between the high and the low and open
freely the whole kingdom of pure bliss to all creatures. Hardly, if
ever, a soul reaches the abode of God Vishnu (Vaikuntha), but these

devotees have brought Vaikuntha (absolute freedom of Bliss) within

the reach of all. Thus have they flooded with light the entire universe
by virtue of the singing of the L

ord’s Name. The Sun is brilliance itself

and yet suffers from the drawback of setting; these, Gods’ favourites
are perfect and ever shine. The Moon appears full on full-moon
nights only; but these devotees are perfect at all times. Merciful
are the clouds indeed, but they are emptied ere long, and hence cannot
match the unending treasures of mercy. The great souls are as strong
as lions and as free as birds. The glory of utterin My name eve?
outs the reward earned at the end of a cycle of RON lives:
For this pm p dancing on their tongue to their breath’s tune
even the Vaikuntha or the region of the Sun may for

IX. RAJAVIDYA AND RAJAGUHYA 221

once be without Me. I may even pass by the minds of the Yogins. Yet,
if ever I appear to be missing, I may unmistakably be spotted out
in that abode where my devotees are singing devoutly My praise.
They are so enrapt in (singing) My praise, that they forget the place
and the time, when absorbed in the supreme bliss. There is constant
and unbroken stringing together of the names—Krishna, Vishnu,
Hari, Govinda, accompanied by holy and open talk about My divine
Self-essence and they sing songs of My praise to their hearts’ content.
But enough of this. Thus singing My praise these Saints live and move
in the world: and then, O Arjuna, they gain complete mastery over
the mind and the five life-winds and keep them under control. Outside,
they enclose and hedge in, with the restraint of the senses, the bodily
acts, and inside, building a fort in the form of the posture named
*Vajrasana', (they) fix on it guns in the form of control of breath.
In this state, and in the brilliance of the rushing power named Kunda-
lini, the mind and the life-breaths remaining favourable, the lake,
full of nectar in the form of Knowledge of the Self—of the seventeenth
phase of the moon—(aaefaas) gets turned on one side. The con-
centration, and the withdrawal of the senses from their objects reach
their culmination, and then all the talk of disorders such as passions,
etc., comes to an end, and all the senses are dragged in and kept bound
up in the heart. Then the cavalry in the form of well-developed
sustenance of mind rushes out, with the result that the five gross
elements get together and get extinguished into the sky, while the
four-fold army formed of diverse ideas and fancies is all destroyed.
Then follows the victory cry, "The victory is gained" accompanied
by the beatings of big kettles in the form of meditation and rapt con-
centration of spiritual realisations, and the flag of union with the
Supreme Brahman begins to flutter and glitter. The Goddess in the
form of rapt concentration in spiritual meditation is installed on the
throne (etfs) of the Empire of the full Realisation of the Self.
So deep and mystic is, Oh Arjuna, the song of My praise, and the
devotees that sing it realise,—that I am the one complete and entire
being in the universe, in the way the thread pervades the fabric from
end to end and that there is nothing else but Myself (in the universe).
From God Brahmadev down to the very fly and the aggregate of
beings between them, it is all but My own life; and acting in this know-
ledge they remain fully balanced. They thereofre make no distinction
such as big or small, with life or without life, but bow straight to every
Visible creation, considering all as My own form. They forget their own
greatness and they have likewise no notion as regards the worthiness

222 JNANESHWARI

or otherwise of others; they love to bow and show humble regard
to each and every being alike. The waterfall on a higher level, of
course, flows down to the bottom; in the same way to bow to each
and every being seen is their nature; or just as the branch of a tree
laden with fruit bends low (with the weight of the fruit) to the very
ground-level; in that way, they bow down their heads to the entire
class of beings. They are ever without self-conceit, while their humility
is their wealth, and they dedicate it to Me accompanied by the recital
of the incantation “Jaya-Jaya” (Hail to Thee O God). Having got
rid of the (false sense of) honour and dishonour by bowing before
all beings they easily become absorbed in Me and remain satisfied
there, ever worshipping Me. I told you so far about the order of high
devotion; now hear (what I tell you) about those that worship (Me)
by performing sacrifices (consisting) in knowledge. Yet you know,
Oh Kiriti, their way of worship, since I spoke to you about it once
before." To this Arjuna answered, “Yes Lord, I have once had the
good nectarous dish of this divine grace, yet how can one say, ‘I have
had enough of it’, when fortune is being served over and over again."
The Lord hearing this, understood that Arjuna was eager to listen
and was already beside himself (swaying backwards and forwards)
by the ecstatic joy of internal bliss of knowledge. Lord Krishna then
said, “Well done, Oh Partha, you have well said; otherwise this was
not the proper occasion for this theme. Yet the deep love I bear to
you in My heart makes Me talk about it." On this Arjuna said, “Is
the moonlight intended Only for the bird Chakora? No, it is the moon’s
nature to give cooling relief to the entire universe. The bird Chakora,
with great delight, turns his beak upwards towards the moon; in
that way I also make a small prayer to you. You are the very ocean
EN "n SN out of their munificence give relief to the afflicted.
Oe Nene) Gee cg cokes: and how tiny is the this
handful of water one "e ne Yet even for the small mouthful a
even so whether the des : 5 es a mae cank oi i Eu
DM CO Ueto um E p unt or not, it should be satisfie
I am fully pleased and v E: Ed sae Eon Cd uud E
That you do listen ACORN om M E prune P
ment to Me to go on " NN x I say, is (in itself) an Gace
this interlude Shrihari said further:

À TA R TEA |
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IX. RAJAVIDYA AND RAJAGUHYA 223

15 "Others likewise, worshipping Me with the Sacrifice (con-
sisting) of knowledge, in diverse ways direct meditation upon
Me, possessing multifarious faces, in my unitary aspect or
in my distributive aspect. (239)

Now listen to what I say about sacrifice that is performed through
knowledge. The primeval will is the very pillar of this sacrifice, while
the five gross elements are the sacrificial hall (383v —temporarily
erected open-shed). The separation between the individual Soul and
God is a sacrificial beast (fit to be offered). The special qualities of
the five gross elements or the senses and the life-breath are the very
materials (atfeet) of the sacrifice. Ignorance is the ghee for oblation
and the mind and the intellect are the altar ($3 —pits) in which the
fire of knowledge is to be kindled. Equanimity is platform of the
altar (Vedi-34T). Reason—power to grasp self and not self—is
the very sacrificial Mantras (Vedic Hymns), while high regard for
knowledge and mental peace are a sacrificial ladle (4749): the soul
is the sacrificer and he destroys duality (distinction between the Jiva
and Shiva—the being and the God), offering it in oblation to the sacri-
ficial fire at the altar of Knowledge, using the sacrificial vessels in the
form of experience of Supreme Brahman and chanting the Vedic
hymns in the shape of right thinking. Ignorance then is at an end,
there remaining neither the sacrificer nor the sacrifice, while the soul
gets the final ablutions (W474) at the conclusion of the sacrifice, in
the waters of the blissful state of union of the soul and the sacrificial
spirit. Then ceases the awareness of the distinctions of separate
beings, the objects of the senses as also the senses themselves, all
merging in the Supreme Unity of the Brahman, revealed in the com-
plete intuition of the Self. Just as, Oh Arjuna, one awaking from
slumber says, “I myself became the wonderful army I saw while in
sleep: now that I am awake, the army in the dream was all a delusion:
at bottom I am all myself the underlying unity now.” In the same
way, the sacrificer in the sacrifice (consisting) of knowledge, realizes
the truth that the entire universe is all inseparable from the Supreme
Brahman. Then ends the talk of the existence of all (separate) beings
and all existence high and good is pervaded by the unitary experience
of the Supreme Brahman. In this way they adore Me through the
path of sacrifice (consisting) of knowledge that terminates in the vision
` of undivided being. Others there are who grant that the universe
is beginningless; and in it things separate and dormant are like one
another; but to them the differences are due to names and forms.

224 JNANESHWARI

This makes the universe contain difference of separate things: ang
yet this plurality does not affect the unity of knowledge. Just as the
different senses all belong to one and the same body, or many branches
big and small have their life in one and the same tree, or again im-
measurable rays all of one and the same Sun—in that way many
separate things having diverse names and different forms are yet
known by them to be united in the supreme unity. In this way, Oh
son of Pandu, those self-seers that keep their inner vision of the unity
of the supreme self unbroken by separateness of created things, do
perform a superior kind of sacrificial worship by knowledge of unity
in diversity. For, have they not realized the highest awareness that
whatever they meet, at any time and place—all in fact—is seen to
be nought without Me—the supreme Brahman. Just see, which-
ever way a bubble floats, it is all in water, and whether it bubbles
or bursts, it has its being in water: dust raised in the air by wind does
not cease to be earthy: and when it (dust) falls down, it must fall on
the earth. In that way, whatever the being and whatever the place,
and whatever happens to it or does not happen—all that is in Me,
for they have realized themselves and all in Me. As far spread is
their consciousness as My universal existence, and being one with
all, they live in everything. As the sun’s disc is face to face with every
one’s eyes, so does their knowledge mirror in their realized self the
entire mass of existence. There is nothing like ‘a here’ or ‘a there’
in their knowledge, Oh Arjuna, since it envelopes the entire universe,
like the wind, which is here, there and every-where. The tether of
their knowledge-being is so entire and whole as My own complete
Being; hence their love and devotion to Me as complete without
ci Ee nee am all in all, can there be a creature that does
worships Me Onl "s eror HE AC e
DM o : er eres not knowing this, fail to reach ah
sacrifice in th hi paseo no! themithat worship Mete

© shape of knowledge. Whatever actions are done by

created beings are verily without fi ; -th
2 u Me: the
fools however fail to reach rther ado, dedicated to

ledge. My real self because they lack this knoW-
NÉ ATE e STHTEHERTTS 1
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16 “Iam th 7 ^ =
Sac € Vedic (Srauta) Sacr ifice, I am the secular (Smar ta)

7ifice; I am the Offer formula (Svadha ) for the Manes,

IX. RAJAVIDYA AND RAJAGUHYA 225

(I am) the Herb of medicine. I am the ( Vedic) Formula
of offering, I am the Clarified-butter; I am the Fire, and
What-is-offered (into it). (265)

Once the realization and knowledge of My being entire is there, the
Vedas themselves—the fountain-source of all knowledge—are seen
to be the same as My essence and obviously the Vedic commands
of scriptural lore, are not different from Me. And again is My spirit
too, Oh son of Pandu, the sacrifice that springs from the performance
of the prescribed actions. I am also the Swadha-Swadha (hymns
of offering oblations to Gods and Manes respectively). So too am
I the sacrificial plant Soma and also the Ajya (sheep’s clarified butter)
and the Samidhas (ufirar-sticks of pure trees for kindling sacrificial
fire). I am the Vedic hymns and the articles forming oblations: I am
the presiding priest and the sacrificial fire is My own spirit: and I am
thus all the sacrificial articles required for and helping the sacrificer.

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17 "Tam the Father of this living world, the Mother, the Creator
as well as Grandsire; I am the (syllable) 'Om', the holy object
of (Vedic) knowledge, as also the Rg. the Saman, and the
Yajus. (269)

The creator father am I, for my inspiration into the Prakriti of eight-
fold form gives rise to this entire created universe. I am the Universal
Mother e as in the image of Ardhanari-Nateshwar ( Tea
—the form of God Shiva half-male and half-female)—one and the
same person is both Male and Female. And indeed, the support and
the spirit} whereby the created world is maintained, cannot be any
other but My own self. I am again the grandfather to this created
universe, since from My pure unconditioned Essence are manifested
—both the Prakriti and Purusha. I am also the mystic word "Omkar'
who is called the Supreme object of all knowing and lore, and in whose
sacred abode meet the different paths leading to knowledge, and where
different sects of opinion meet together and the different Shastras
(codes) become harmonised with each other, where the divergent
Paths of knowledge come together and which is therefore called all
holy. It is thus the sprout germinating from the very root of the
Supreme Being and the sacred temple of Primeval sounds. I am also

i
|

226 JNANESHWARI

the three letters t, 3, * abiding in the womb of Sacred syllable Om,
that were born with the Vedas. I am doubtless the three Vedas—
Rg., Yajus and Saman (*m-WTsW-WrW) and therefore the origin
(mr) of the entire mass of the sacred word.

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18 “(I am) the Goal, the Sustainer, the Lord, the Witness, the
Abode, the Refuge, the Benefactor; the Origin, the Dissolu-
tion, the Stay, the Ark, the Seed Imperishable. (278)

That great Abode am I, where, as to a haven of rest retires the pri-
meval nature, in which is stored the entire universe of living and non-
living things. I am in fact the Lord of the Goddess of Plenty and
Wealth of the entire cosmic creation; by Me the Prakriti lives; by
My presiding authority she gives birth to the universe; and thus I am
the eternal enjoyer of the creations out of the three gunas of Prakriti.
l am the sovereign Lord of the universe. By My command, does she
spread out everywhere. So does wind waft unceasingly, and fire burn;
and clouds shower (rain); the mountains too shall not stir from their
places, the seas shall not outflow their limits; so too the earth shall
bear the weight of all beings—all these live and move by My com-
mand. Why, even the Vedic word is utterance inspired by Me; and
the Sun moves when moved by Me. The vital air (Prana- 371) which
is the source of life in the world, moves when moved by Me, and death
itself works under My sway and lays its hand on mortals. These
Gods are then the servants, who work at My behest— their sovereign
Lord and Master. Though I am the sovereign Lord and Master over
the enüre creation, yet am I the universal spectator, Oh son of Pandu,
like the sky; Iam also the one that pervades all created things of diverse
names and forms and also their support. Just as there arise ripples
in water and yet water fills these ripples, I am likewise the support
that sustains the entire created world which thus lives in Me and by

Me. One who dedicates his life t i E
the bondage of birth a © Me devotedly is freed by Me fro

nd death. I am, therefore, the sole refuge t°
those who live by stak Me. I am essentially one supreme
i Sos oo us
I live the manifold life of the li gh the qualities of Prakriti and th

E c sea or a pond? S I the inwar
spirit and most endeared friend of all mes ds e Brahmadev

^

IX. RAJAVIDYA AND RAJAGUHYA 227

downwards. I am thus, O Pandav, the fountain-head of all Vitality
in the Universe: the root-cause of creation and destruction of the
world. The seed buds into a tree and yet the entire life of the tree is
again stored up in the seed; so is the universe created from the pri-
meval Will and in the end reabsorbed into that Will. The Will, being
in essence the non-manifest desires rolled up, is the seed of the uni-
verse, and at the end of the cycle of creation (kalpa) reverts to its
original home that is I, The Supreme Lord. Here space is nought,
and so, names and forms cease to exist. Separate individual things
disappear and all distinction of kind too dissolves. At that time I am
the treasure-house where, as to an antechamber of creations, all the
Gods, with the latent powers of desires rolled into the will to create,
retire and recoup themselves for the next creation.

quregHg wu furere wa
Wd Aa A maag ll LE i

19 “I give heat, I hold back the shower and pour it forth; I am
Immortality as well as Death; I am the Being as well as Non-

being, O Arjuna. (296)

When I glow in the guise of the Sun, the world dries up, and when
I descend playing the roll of Indra, it is flooded. Fire consumes fuel,
which in its turn changes into fire; thus both what is killed and that
which kills are of My essence; and therefore, whatever lies within
mortal nature is My outward appearance, while that which is im-
mortal is certainly My being. To cut the long story short, I can give
it in a nut-shell that ‘Sat’ and ‘Asat? (@d-314q-—real and unreal) both
are all My Being. Therefore, Oh Arjuna is there any nook and corner
anywhere in which I am not? And yet how pitiable is human lot
indeed that these creatures fail to see Me in the world! See how
astonishing it is that they are of My own being and yet they fall into
the error of saying that I am not, as if waves should dry up saying,
there is no water, or rays of the sun be invisible without a candle-
light. The whole world, inside and outside, is full of My divine being
and yet how cruel is fate that blinds mortals into saying that I am
Not! This is just like one falling into a well of ambrosia and wishing
himself to be taken out of it! Such an unfortunate one is simply to
be pitied. It is as if a blind man running hurriedly. for a morsel of
food, Oh Kiriti, should stumble on the Chintamani (wish-fulfilling
Stone) and kick it out of his way in his blindness. Such indeed is the

„can this be any thin

228 JNANESHWARI

lot of mortals when wisdom leaves them. Therefore, an action done
without knowledge is no action worth the name. Of what avail are
'the wings to a blind eagle? Just so, actions, even if they are good
actions, become vain and wasteful efforts, when not backed up by
insight and wisdom.

Afra wi WIWUTS gaaat
uae vada sued |

d FATA gaT-
Wadi Ran fafa catego n

20 "Knowers of the Three Lores, Soma-drinkers, of sin purified,
worship Me with Sacrifices and aspire for Heaven (as) the
goal. They reach the holy Region of (Indra), the Lord of

the Gods, and partake in Heaven of the Heavenly enjoyments,
meat for Gods. (307)

Oh Kiriti, behold! these Vedic Pandits learned in Sacrificial Lore,
living in the path prescribed by the religion of castes, —they themselves
furnish the very touch-stone for religious duties. The Vedas nod
their admiration for the perfection of their sacrificial art, so that their
works fructifying in merit stand by them ever and anon. Such sacri-
ficers drinking the Soma drink become themselves the very incarnate
image of Sacrifice. And yet verily have they earned only Sin under
cover of merit, since with all the Lore of the three Vedas and the per-
formance of hundreds of Sacrifices they choose a life of enjoyment
in heavenly paradise, and thus lose Me, who am the goal of all Sacri-
fices. An unlucky wretch sits under the very shade of a Kalpataru
(desire-fulfilling tree) knots a cloth into an alms-bowl and goes out
to beg. Oh Kiriti! such indeed is the worshipping of Me by performing
hundreds of Sacrifices, and wishing for enjoyment in Heaven. How
heavenly enj & but sinful greed of demerit? Attainment 9

wy enjoyment without Me, is a path of meritorious action for
pe promant; indeed the wise man looks upon it as the way of misery
when E enjoyment in paradise is reckoned happiness

IX. RAJAVIDYA AND RAJAGUHYA 229

that are sins as such, lead only to hell. But the purest way of spot-
less good life is that which brings the soul to Me. Better be a wretch,
with the tongue torn away, than speak words that praise as meri-
torious action any way of life that leads men astray from My divine
being in which they are rooted. Enough now of this: let us return
to our theme. Behold, these sacrificers, in this way, worship Me by
sacrifices and yet yearn for heavenly enjoyment. They come by
Heavenly enjoyment, in virtue of rituals, which leads them away
from My divine Bliss and therefore are sinful in a way. In Heaven’s
paradise, they are indeed enthroned on a state of being that is free
from death, with the elephant Airavata to ride upon, and Amaravati,
the city of Gods to dwell. Here they have at their service treasures
of the eightfold occult-powers and cellars of nectars and herds of
Kamadhenus. The roads there are paved with jewels while there
abound pleasure-gardens with rows of Kalpataru Trees. There the
Gandharvas sing songs and the Rambhas (dancers in the court of
Indra) dance, while on their pleasure attend celestial women of beauty
headed by Urvashi. The God of love ministers to their needs in bed-
chamber; and the Moon sprinkles water on the courtyards; while
messengers as swift as wind are at their beck and call. There abide
learned Brahmins with Brihaspati as the chief and they chant holy
blessings and multitudes of Gods ( «UT ) sing as bards. Noble
horse soldiers as protectors with the (high-mettle) horse ‘Ucchais-
shravas’ (S4#14 —Indra's horse said to be churned out of the ocean)
dance attendance on them leading the front. The sacrificers in this
way enjoy the highest pleasures which are the birthright of Indra;
this enjoyment however lasts as long as they have at their credit, any

(balance of) merit ( JAAR).
a a aca eatem faut
eft got maia fatter |
wd ure
TATA BABA AAR NR

spacious Heavenly world, as their
merit gets exhausted, re-enter the region of mortals. Thus
those who routine-wise (anu) have betaken themselves unto
the Pathway of the Threefold Lore—cherishing desires—
earn (only) the going-up and the coming-down. (328)

21 “They, after enjoying the

230 JNANESHWARI

No sooner does the stock of merit sink and dry up than the glory

of Indra’s majesty fades and those souls of sacrificial followers descend `

into the Mortal world. The plight of these men of sacrificial faith
is indeed no less pitiable than the lot of vicious man, who, when he
has squandered his money on concubines, is not allowed even to tap
their door. These men are thus lost to My everlasting Presence, since
they are led astray into the path of yearning for heavenly enjoyment:
Vain indeed is their ascent into the immortal region, for they come
back to the mortal world in the end. And long and laborious is the
road to this mortal world, wending through the den of mother's womb
for nine months to hatch the mortal tenement into a birth in a cycle
of births and deaths. One chances upon a treasure in a dream which
is nought on waking up: So ephemeral is the heavenly bliss enjoyed
by these Knowers of Vedic sacrifice. Even the masters of Vedic lore,
Oh Arjuna, not realising Me, have lived a life, that is as vain and hollow
as the chaff without the grain.

Therefore without Me, the supreme unity, the path of Rituals
taught by the three Vedas is unavailing. Now know ye naught but
Me; so shalt thou dwell in eternal bliss.

bar WE A sper dure i
det Penta Wr gT N 22 ou

22 "Those people who, thinking on Me with singleness of purpose,
Offer service unto Me, and who are constantly putting for th

effort (in that Service); for their sake I take upon myself

(the burthen of all) earning, and Saving. (335)
There are those, that hav
their entire life to Me; lik
not know of stirring into
Their very life they call

€, Staking their full faith in Me dedicated
€ the poor life-mass in the womb, that does
action, they hold nothing dearer than Me:
à [ ; call by Me—supreme God. Thus they live in Me
with their entire being, and Worship Me in this way with singleness
of purpose: of such, indeed, I am in turn the never-failing servant.
The moment they are one with My being and live in My path of devo-
tion, all their cares and worries become Mine; and like the mother

IX. RAJAVIDYA AND RAJAGUHYA 231

all ways. Be it a yearning for union with Me, and I fulfill it: or if they
choose to spend their time in serving and worshipping me, I give them
the life of Divine love. In this way, I provide for and fulfil whatever
they desire and also preserve intact whatever is given them. Thus
for them that live by My divine support, I provide whatever they desire
and preserve whatever they need for their life.

Asada Weal Used weather: |
asta arta mier WenerfafnqdeW u 23 N

23 “Those devotees likewise who, endowed with faith, offer
worship unto other Divinities: they, O Son of Kunti, offer
service, (albeit) not in the prescribed mode, unto none but
myself. (344)

There are also other paths; but they fall short of realising My all-
pervading being. They perform sacrifices to Fire, Indra, the Sun and
the Moon. Those sacrifices (ultimately) come unto Me, since I am
myself the entire universe. Yet this way of worship is not a straight
path, but uneven. Branches and leaves spring from one and the same
tree; yet water is to be sucked in by the roots, and hence it is only
proper to water the roots; or there are the ten organs of one and the
same body, and everything taken in by them goes to one and the same
root of life; yet would it do were one to stuff rich food in the ears, or
flowers tied over the eyes? Nay tlie food must be relished in the mouth
and fragrance by the nose. In that way one must worship Me in My
being true and entire. Otherwise any worship done, not knowing
My true self, is a vain fruitless effort, and so there must be for every
action, the vision of knowledge and that vision must also be clear

and unblurred.

ag fg erdum ater Fa T |
a g Arafat anaa A TU RY N

24 “For, I am the recipient of all Sacrifices, as also their Over-
lord. They, however, do not know Me in my real nature,

and hence fall down. (351)

Moreover, bear this well in mind that all these Sacrificial offerings
must reach out to none but Myself as supreme enjoyer. Iam the origin
and the end of all the sacrifices. Not realizing this truth, those be-

232 JNANESHWARI

nighted followers of the sacrificial cult worship other Gods, thus
losing Me, the Supreme. Oblations to Gods and forefathers, of the
holy waters of the Ganges, have to be offered into the Ganges herself:
in the same way, the sacrificial offering to Me—the Supreme God
—are dedicated by these devotees to Me in ignorant (sert — different)
faith, consequently ever failing to reach Me; but they go to other
deities for whom the offerings are meant.

area taact damp fqq arte fugam |
wert rfr a aria wemferüsfr APT RY

25 “Devotees of Gods repair unto the Gods; the devotees of
Manes repair unto the Manes; the worshippers of Elemental
Beings repair unto those Beings: those who worship Me like-
wise repair unto Me. (355)

Worshippers of gods are united at death to the gods to whom they are
devoted in thought, word and deed: and those that betake themselves
to ancestral worship, at the end of their life, go to the abode of
ancestors; those again, that propitiate the Gods and spirits and other
petty Gods, as Divine beings supreme, practising magic, charms and
black art (TOTT) are joined to the order of those Ghosts and
Spirits; in this way their acts of faith bear fruit proper to their desires
with the fall of their bodies. "There are those, whose eyes are filled
with the vision of My presence, and who hear only My praise with
their ears, whose minds meditate upon Me, and whose words sing
My praise. Everywhere in all things they bow to My Divine being
with all their heart and soul. All their charities and acts of faith flow
into the path of devotion to Me. On Me centres all their learning and
lore: both inward and outward, their one exclusive joy is being one
with Me; their entire life is dedicated to My worship. All their self-
elation is turned to Me, to extol My divine glory: to own God’s know-
ledge is all their avarice: they are passionate with the passion for God:

actions, are united with My eternal life. ©
Surrender none can enjoy the supreme

IX. RAJAVIDYA AND RAJAGUHYA 233

bliss of My eternal life. No external ceremonial leads one into that
eternal life. Little does he know indeed that vaunts his knowledge;
the showing off of self-realization is itself an imperfection: a shallow
mind is his who boasts of his divine perfection. Similarly, all tall
talk, Oh Kiriti, of their sacrifices, charities and austerities is not worth
a straw. Just see, is there one who excels the Vedas in knowledge,
or is there any one who outshines the Shesha in eloquence? That
very Shesha shrinks into himself under My divine resting place, while
the very Vedas even turn, being confounded, into saying “Neti, Neti”
(“Do not know”.) The great primeval sages like Sanaka and others
were struck with maddening wonder. In the practice of austere
penances, who, indeed, can hold a candle to the God Shiva, the Shoola-
pani (AØ holder of the trident)? Yet he too, dropping all pride,
in all humility bears on his head the holy water that washes My feet.
Oh, who indeed is there that is richer than the Goddess Lakshmi, in
whose home the very deities of abundance and prosperity fafafa)
work as maids of honour? If the toy-houses (mgt) made by them
(Deities Riddhi-Siddhi) become the dwelling places of Gods, would
not the great Indra and other Gods become her playthings? When
out of displeasure with her toys, she (Goddess Lakshmi) breaks them
(toy-houses) even the great Indra and other Gods turn into beggars,
while any trees that chance to be sighted by Lakshmi are converted into
Kalpataru trees. Even the principal queen Lakshmi, whose biddings
are done by such powerful heavenly maids of honour—shrinks into
insignificance as regards divine worthiness. Lakshmi too dropped all
her pride in a whole-hearted self-surrender, before she was allowed
by divine grace, the good luck of washing the God’s feet. Therefore,
cast off all pride of place, throw away vanity and learning and bow in
all humility to all—one and all in all, and then become worthy of
life divine. Even the Moon pales when the Sun of thousand rays
comes forth; how then the glow-worm could go boasting of its own
brilliance before the sun? Where the greatness of the goddess Lakshmi
or the austerities of God Shiva are beggared into nothing, what avails
the meanest power of ordinary mortals? Therefore, all Self-conceit
and pride of strength must be left off, and all vanity of virtue and
excellence, and of good qualities or vainglory of riches must be waived
to become worthy of union with Me.

qi qui web Tt at A WaT ure |
ASE AATIGAAT TIAA: d RE N

SSS

234 JNANESHWARI

26 “A leaf, a flower, a fruit, (even) water, whoso offers unto
Me in devotion: that same, proffered in devotion b y one whose
soul is pure, I accept. (382)

Out of unbounded faith and devotion let a devotee hold out before
Me, as an offering to Me, even a little fruit of a tree, and I Clasp it in
both hands (and take it) and swallow it without even removing the
stalk (25 ) of it. Albeit I should smell a flower offered in token of
love, but I thrust it into My mouth and taste it. And why a flower
. —even a leaf, fresh or dry, of whatever tree, when overlaid with the
milk and honey of deepest love, I swallow like one hungry, who gulps
down a nectar-drink to his satisfaction. Should per chance, a leaf
be not ready at hand, water at least may not be wanting, and is within
reach unceasingly for nothing; and when a devotee of Mine out of
love deep and unbounded, offers it to Me, he has indeed built for Me
temples, greater in grandeur than the very Vaikuntha (paradise of
God Vishnu), offered to Me jewels of lustre and purity more precious
than the Kaustubha (*T«PT—the celebrated gem obtained with
thirteen others at the churning of the ocean, and worn by Lord Vishnu
on his breast), he has only made for me bed (rooms), more comfortable
than My resting place in the milky ocean, he has-burnt for My enjoy-
ment fragrant incense big as the mountain Meru consisting of camphor,
sandal wood, etc. and he has offered illuminations with stick-wicks
(meari) as lustrous and high as the Sun, on the spiral row of lamps
( ) and has offered rich vehicles as glorious as the very Garuda
(TS —Lord Vishnu's riding bird-eagle); or has offered gardens of.
Kalpataru tree, or herd of Kamadhenus, or he has served Me rich
dainties, more delicious than even the nectar. So rich is the propitia-
tion of even a drop of water devotedly offered in token of love by
My devotees; what more need be said? Thou knowest well, O Kiriti,
ns impatiently I undid the knots (of the bundle) of parched rice
hn) Bani a aint ot sn nd om ell
€ is the one thing that I prize beyond à

things, be it from high or low. The t; ? e hold
Me bound even to th € ties of such passionate lov

yee you and You do hear of the very easy and simple way
I. Make your mind pure and fasten it on Me unceasingly:

A R M ECCLE
È TH AT E E 11 RO N

ers ^

IX. RAJAVIDYA AND RAJAGUHYA 235

27 “What thou art doing, art eating, art offering in Sacrifice,
art giving-away; what penance, O Son of Kuntt, thou art
practising: make of it (all) a dedication unto Me. (398)

Whatever be the deeds you do, whatever be the enjoyments you enjoy,
whatever be the sacrifices you perform, whatever the charities you
give away or the gifts you give to your servants, whatever be the
austerities and penances you practice—in all these actions as they
crop up in the natural course of your life,—let these be done with
full faith in My name. When all sense of self-attachment and egotism
is dropped in doing actions, the actions are cleansed and dedicated
to Me.

Tate ieu quen:
aaa fawent rem N ks N

28 "Thus wilt thou be free from the Karm-bonds which yield
good as also evil fruits ; and with thy soul attached to the (Path
of) Renunciation (of fruits) no less than to that of (even-
tempered) action, thou wilt, freed of bondage, come unto
Me. (402)

Then, like seed roasted in a fire-pot that cannot sprout any longer,
all actions done in My name bear no fruit either good or evil in the
way of holding the doer in bondage of their fruit. Oh, an action done
ripens into fruits of pleasure and pain that must be experienced by
the Soul in this bodily life. But once an action sacrificed at My feet
and in My name, wipes out all trace of bodily (future) birth and death,
with this disappear all wordly distress and troubles. Here, Oh Arjuna,
I initiate you into the path of true and easy renunciation. In following
it no time is to be lost. So you need not fall into the shackles of bodily
life nor need you drown yourself in the sea of pleasures and pains;
by following this easy and simple path merge yourself in My blessful
eternal being.

wat waaay a A sA T fur
a wea g At waa Afr d du weg RE N
29 “Of even mind am I unto all beings: no one is for Me an object

of hate or affection; those, however, who worship Me in deyo-
tion, they (abide) in Me, and I also in them. (407)

236 JNANESHWARI

If you wish to know that eternal being, I shall say that it is the abiding
essence in all created things in which sink all feelings of Separateness
of ‘I’ and ‘thou’. And those seers that realize My true and eterna]
being, breaking the sanctuary of all egotism, worship Me whole-
heartedly in thought, word and deed. They seem to live in the world
in their bodily life, but truly abide entirely in My eternal being and
no less surely do I eternally abide in them, like the Banian tree that
is contained in a small seed, which has sprung from that Vata-tree itself.
Thus I and My devotees are separate only outwardly and in name;
but in very truth I and they are one; and their wearing a bodily vesture
is as unmeaning and empty as the wearing of a borrowed ornament.
It endures till life's lease ends like the flower bereft of fragrance that
is blown by the breeze. His sense of self-hood being raised to My
divine eternal self, is entirely merged in Me.

aft Bq Aga ANd AMARTATS |
aa a Werer wenepafdt fF wu Fo tN

30 "Even if a person of extremely evil conduct were to be taken
himself unto Me, seeking refuge in none else, he is to be

reckoned as quite a good person, for he has taken the right
resolution. (415)

One that worships Me with such undivided devotion never returns
to fleshly existence again, albeit he belongs to the lowest caste. Oh
great warrior, even the worst of sinners betaking himself to the path
of devotion at the close of his life, ascends to the raised seat of devotion.
Indeed life to come hereafter is shaped by the Soul’s condition at
the end of past life. Therefore, one who at the end of his life, gives
himself up in devotional surrender to Me, though he be of evil ways
in the past, is regenerated thereby (on account of the sanctifying
power of his devotion). Like one drowned in floods and (subsequently)
emerging safe from them, are they who were really drowned, but
RUM e sins and evil life by their devotional state at the end (of past
of eee Soe eee ways, taking bath in the holy waters

: surrendering himself unto My being in complete

devotion, has indeed been joi ;
> ined E
pure and holy: so his f, mily is sie al eod a

religious austerities, a

nd the eight- ]
this now, Oh Partha. SUEDE

a fold Yoga-discipline. Enough of
ndeed whoever js full of devotion and love

IX. RAJAVIDYAA AND RAJAGUHYA 237

for Me, is purged of all taint of worldly life and action, for all his
mind’s acts and reason are rolled into an unflinching faith in Me and
surrendered unto Me.

fart wata wateat spere fures |
alter aAa a A wer: aA o 30

31 “Speedily will he become a righteous soul and will (eventually)
attain the Peace Eternal. O Son of Kunti, recognise full
well that one devoted unto Me perishes not. (425)

Do not be of the misbelief that My devotee becomes like Me at the
appointed time in future: for how can one immersed in ambrosial
waters suffer death? So long as the Sun has not risen, it is called night;
even so all actions and life that are without devotion to Me must be
reckoned sinful. Therefore, Oh Son of Pandu, My devotee is united
with My Divine essence as soon as his mind reaches out to Me in
intense faith and devotion. Like two lamps one kindling the other
that cannot be marked off from the first, the devotee that worships
Me with all his heart, is thereby inseparable from My eternal self.
He then settles down in My Being, lustre and eternal Peace; indeed
he lives in My life. How often, Oh Partha, should I repeat the same
eternal truth? One eager to realize My divine life must not flinch
from the path of devotion. What is the use of high birth? Why boast
of one’s family and breeding? And why brag of one’s learning? Why
plume oneself on youthful charms? And wherefore trumpet the pride
of wealth? All this is vain and comes to naught, for lack of passionate
devotion to Me. Of what avail is the plenty of ears of corn without
grain? A beautiful city, if it is desolate, is no city. A dried up lake,
or the meeting of two cripples in a jungle, or a tree laden with pro-
fusion of blossom but with no fruit—no value can be set on any of
these. All the glory or pride of birth, caste and family is all vanity
and meanness, when devotion to Me is not in the soul, such as a decent
body beautiful but without life in it. Cursed be the life without devo-
tion to Me. Such life is nothing other than a stone-dead life. Just
as the wise turn away from the shade of prickly pear, even so, real
merit and worth (results of good action) shun the life without devotion.
The bitter Nimb tree heavily laden with (bitter) fruit only becomes
a rich and sumptuous festival to the crow; in the same way, even a
rich life without devotion becomes the hot-bed of sin and vice. Like
the richest of the dish that is served in an earthern pot, exposed to an

238 JNANESHWARI

open thorough-fare to become a feast to the dogs, the life of devotion-
less man is pitiable indeed, for he is a stranger to virtue and purity
of heart, even in a dream, and his life is verily the bitterest cup of the
miseries of mortal existence. To a man of devotion and God's love,
the birth in a noble family is a trifle; he cares not if he belongs to the
lowest caste, and with devotion and love of God, he would be glad
to dwell even in the body of a beast. Remember how the elephant
Gajendra, seized by a shark at the leg, devoutly prayed to Me for
rescue, shuffled off his beastly life to realise the Divine being in Me,

Wi fg art ania ashe eq: areata: |
fedt daan es urfe oct aT n 33

32 "For, O Son of Partha, betaking themselves unto Me—even
though they be the (so called) lowly-born: women, Vysyas
(producers and merchants) as also Sudras ( menials) —yet
shall even these attain the Goal Supreme. (443)

Many indeed are, Oh Kiriti! the souls that are born in families un-
nameably low and the vilest of the vile. Being slow-witted, they are
as good as stones; and yet they are of unflinching faith and devotion
to Me. (There are) others: their Speech is nothing but My praises;
their vision is ever fixed on Me; their mind ever thinks of nothing but
Me; their ears ever listen to my praises; nothing else than acts of
worshipful service decorates their bodies; their knowledge is a stranger
to Sense-objects, and so their awareness divines the sole God in Me.
Being thus in Me and for Me, life is worth living (for them); all else
is death. Thus have they, Oh Kiriti, made Me, in entirety, the very
life-breath of their life. May such as these be the lowest of the low and
base-born, may (they) be reckoned unlearned, all the same, they are
not a whit inferior to Me in greatness. Just consider the very demons
(31): by the power of their devotion (to Me), they made their rivals,

dation. Born in the demon race

IX. RAJAVIDYA AND RAJAGUHYA 239

as measure of things and the royal sign then becomes the proper
measure of things; and a piece of leather bearing such royal insignia,
is enough to buy all things. Even so does perfect virtue blossom into
eternal life and infinite knowledge ripened into fulfilment. Only then,
and not till then—entire soul and mind is filled with love for Me.
Purity of race, family and caste is then all false and empty. Oh Arjuna,
life’s real meaning and vital essence lies in being possessed of My
love and devotion. Take whatever path for your devotion, once the
mind is filled with such devotion, the devotee enters into Me, and all
his past sins and imperfections are wiped off. The brooks and streams
run their impure, separate courses only till they meet the Ganges:
and once they have joined the Ganges, they become one with the
Ganges. Sandal wood and Khair (catachu) are differently named so
long as they are not consumed by fire. Even so, men are separate in
caste, race, family and sex till they are absorbed into My infinite
eternal being. This feeling (of separation) of single man from caste
and class becomes null and void, when caste and class are all merged
into My essential being, like salt in the sea. Rivers and streams,
large and small, are seen to flow eastwards and westwards, so long
as they have not flown into the sea. Whichsoever be the path by which
the soul is drawn to My being, once it enters into My divine life eternal,
it of its own accord becomes one with Me. Iron changes into gold,
the moment it touches the Paris-stone, even if it be to break it. And
did not the Gopis seeking to win Me for amorous passion become
united with Me in My divine life? And did not Kamsa out of fear,
Shishupala and others seeking to be at feud with Me, become one with
Me? The Yadavas were bound to Me by blood ties, and Vasudeva
and others by filial love,—they reached My eternal abode. Narada,
Dhruva, Akrüra, Shuka, Sanantkumara all won eternal life through
their deep devotion for Me. In the same way the Gopis won My
divine love through their amorous passion for Me, and Kamsa through
the delusive passion of terror, while Shishupala and others through
their wickedness and enmity towards Me. Verily I am the eternal
abode of Peace to all those that seek it, whatever be the channel of
their feelings towards Me, be it devotion, renunciation, love, hatred.
Therefore see, Oh Partha, pathways to enter into My divine home
are manifold indeed. May be, the caste into which thou art born
is the lowest, and may be, thy ruling passion be love or hatred; the
love or hatred should:turn to Me. Whichever then is the pathway
by which thou seekest Me—being one with Me is the goal within
thy reach. Therefore, Arjuna, all alike—men and women of whatever

240 JNANESHWARI

A caste, —whether Vaishya or Shüdra, or the meanest shall enter into
| My divine home as soon as they love and worship Me.

P f gim: Goat A TET |
Maga vH WT A ATT 33 N

33 “How much more (certainly) then the pious Brahmins and
the Royal-sages who are My devotees? Having come into
this impermanent and joyless world, do thou become My
devotee. (475)

i How much more worthily do the holy Brahmins win that divine

V home? For, amongst the religious castes, they indeed are the princely

majesties enthroned with royal insignia; heavenly paradise is a free

gift divinely bequeathed to the Brahmins, whose knowledge is the

mother (fountain-spring) of all sacred lores in this world. They are

the very Gods on earth, embodiment as it were in flesh and blood

of holy penances, the rising visible glory of all sacred waters. In name,

the holy art of sacrifice has its true eternal home, and the very Vedas

shine forth as armour-clad; all auspicious array of things is reared

in Fortune’s lap of their august and blissful presence. Virtue and

right action are nourished and fostered on the lap of their high resolve,

| and truth has its life-breath by their firm will. By the Brahmins’

Y benedictory utterance, fire is blessed into a God of everlasting life,

f who then is given a resting place by the sea out of love for the Brahmins:

For the Brahmin’s sake, did I once part company with the Goddess

Lakshmi, take-off my necklace—‘‘Kaustubha”—from my person,

and offered My breast-basin to have the imprint of the Brahmin's

sacred foot. That sacred imprint have I since borne with pride where-

with to. preserve My divine glory. The Brahmin’s wrath, Oh thou

Peta sate Pile of the all-consuming, destra
ds. udra; and the eightfold supernatural powe

UEM ie © gift of his benedictory utterance. Wherefore then
voc PR Boy nvonds ihe t worthy Brahmins of E
Y, With an intensely passionate devotion to Me rea?

their divine home in Me? 5
‘ €? For know yen the un
worthy Nimb trees ne est thou not that e

arby, touched off by th
the sandal trees, rise t A eed ieee ads
of Gods? And could © the eminence of besmearing the foreheat

IX. RAJAVIDYA AND RAJAGUHYA 241

on the head by the God Shiva in the hope of cooling down; how then
should the sandal wood, wholly perfect and soothing, and more
fragrant, be not worthy of covering the holy body? When way-side
waters flowing into the Ganges run to the ocean without further ado
should the sacred Ganges herself reach other destinations? May
the devotee be a Brahmin seer or a Kshatriya prince, I am in all things
their protector, the very life-breath of their mind and soul; and in
truth I am the support of their life. How Strange unconcern would
be in any one sailing in a boat pierced at hundred places? And how
should a man risk his life under a hail storm of missiles? How should
one, exposed to an impending stone, fail to protect oneself? And
should a man tormented with disease be unmindful of cure? And
it would be queer indeed, if one should not escape from flames threaten-
ing him on all sides; and it is no less queer in men born into this mortal
world not to betake themselves to the path of devotion. And what
indeed is that self-confidence on the strength of which earth-born
men, scorning the path of devotion, feel secure in the full enjoyment
of worldly pleasures? Or barring pious devotion to Me, how should
mortals count upon youth and worldly wits to yield the full measure
of life's joys? AII that suffering mortals endure is for the pleasure
of the body and that body is ever wasting away in the jaws of death.
Alas! In this mortal world bundles of miseries are being unloaded
and death is being measured out in huge heaps till at the last stage
the soul arrives in the human market! Where life is not worth an
hour's purchase, what goods of happiness can man expect from this
warehouse? Can you kindle a light by blowing up ashes? As well
might you hope to win your way to immortal life by swallowing the
extract of poisonous root. Sensuous enjoyment is thus a hotbed of
miseries, and what a pity indeed that the benighted human soul never
loathes it? Happiness in this mortal world is as futile a mockery as
healing the footrot by cutting the head. Where then is the earth-
born man, who has listened to the tale of happiness, in this mortal
life? How can (one) expect to enjoy sound sleep on a bed of embers?
In this world the moon herself is infected with the wasting disease.
Everything overhead rises to sink, and utter misery under the cover
of pleasure envelops one and all; it is here in mortal life that even a
sprout of enjoyment is already strangled by the malignant cover of
unlucky turn, and death steals into the (secret chamber of the) womb
to grip the poor helpless yet unborn soul. And while the mortal
sufferer is made to brood over fatuous vanities, he is suddenly snatched
away by death to a place of which little is known. Not even the most

242 JNANESHWARI

searching glance has ever come across a single return foot-print along
the manifold exits from this life, and all the myths and legends of
this miserable world recount but untold tales of mortals who have
been gathered into the dateless night. Not even the creator in his
appointed time can, with any measure of final utterance, extol to
the skies the glorious impermanence of this world. And how amazing
is the utter unconcern of men born into this miserable existence?
For these niggardly wretches stint a pie towards their real good in
this or other worldly life, and yet become munificient in their evil
designs. In their eyes men ensnared in lascivious pleasures are now
at the summit of ambition and he is reckoned worldly-wise that is
enslaved by greed. Aging, that shortens the lease of life and makes
body and mind shrink in power, is held to raise men to the eminence
of venerable elders. The yearly return of the birth-day of the child
is fondly celebrated as a festival, with total unconcern about the short-
ened life. From the birth onwards the child is slowly caught in the
meshes of all-devouring time, and yet every advancing year is a festivity.
Alas! While not putting up with the imprecation ‘die’, they lament
the deaths of kith and kin, and never heed that life's days are numbered.
Even while the snake threatens to swallow the frog, the frog smacks
its lips at sight of a fly; even so, human mortals are slaves of their
greed, of what heaven knows! Alas! How sadly and monstrously
perverse indeed is the array of things in this mortal world? Being
fated to be born into such a world, shake off the dust of thy feet and

betake thyself to the path of devotion and love; so shalt thou reach
My eternal divine abode.

AAT AT A Aes At ceres |
ATSC TATA ATTA: 11 3Y N

Infix thy mind in. Me, be devoted unto Me, offer service unto
Me, render homage unto Me, so wilt thou come right unto

Me, having thus attached th self (to M d accepted Me
as the Ultimate Goal." ioo j (517)

34

Let thy mind be full with My presence; fill thy soul with My love:
bow down to My divine being in all. He alone worships Me by true
sacrifice, who burns up all desires in his unswerving devotion to Me.
Here indeed 1 tell thee the innermost secret truth: with thy heart ful
of My divine being thou shalt reach My. eternal home, and realise
that treasure of eternal bliss, that is hidden from all :

IX. RAJAVIDYA AND RAJAGUHYA 243

CONCLUSION

Samjaya then said, “In this way said Atmaram, the Supreme person
with dark coloured complexion, the very Kalpataru of his devotees.
The old man Dhritarashtra heard all this and was unmoved like a
buffalo not budging even amidst floods. Samjaya nodded and said
to himself, “Inspite of the down-pour of words sweet as nectar, he
(Dhritarashatra) although present on the spot, is miles away from
bere, having gone out to a neighbouring place. But as he is our Master,
it would not be proper to befoul my tongue with such a blunt talk.
That is his nature. (Yet) it is my great luck that the King of the sages
—Vyasa—has given me protection in the guise of recounting the tale
of the battle-field.” Just as Samjaya said this, making his mind firm
with great effort, he was overwhelmed with the emotion of piety that
he was beside himself. His mind was swimming, he became tongue-
tied, while there came a tremor, the hair standing on end. Tears of
Joy trickled down from his half-closed eyes, while his body began to
shake, as waves of extremely pious emotion surged in his heart. Small
globules of pure sweat began to glisten on the pores all over his body
as if they were pearl-nettings worn on the body. Losing himself in
that rapture, he was prevented from going ahead with the story of
the battle-field, with which he was charged by Vyasa. But Samjaya
freed himself from the emotion and returned to his senses on hearing
Lord Krishna’s torrential flow of talk and made himself ready to do
his task. Wiping off his tears and perspiration all over his body, he
requested Dhritarashtra to hear further. There is the choicest seeding
of Lord Krishna’s talk: on the other hand there is the (tilled) soil
in the form of Samjaya’s pious mind, ready to be sown with the seed.
With such a combination there would be, undoubtedly a rich harvest
of eternal truth to the hearers. Oh you (hearers) were you to listen
with attention to the story, you would be sitting on the summit of
great joy. Extremely good luck has dawned today for the ears. There-
fore, Jnanadev, the disciple of Nivritti, requests (the hearers) to
hear about that abode—‘Divine Manifestations'—that the Lord
of the Perfect will preach to Arjuna.

THAT IAT ATA: TASAA: d & N

CHAPTER X
VIBHUTIYOGA
INTRODUCTION

(I) bow to thee, who art the master in the art of giving clear know-
ledge and illumination of the Supreme Brahman. Thou art too, the
light that makes the blooming of the lotus that is perfect knowledge;
thou art the adept in sporting amorously with the great youthful-
maiden that is truth beyond words. (1) bow to thee; all glory to thee,
the Sun, who art the expeller of the darkness of worldly life, and person
of unbounded strength, as thou, who enjoyest the amours of the
youthful Turya (qat—one of the four states (srdvUT) viz. m,
aa , FIA and gat) —glory to you—the protector of the entire uni-
verse—the treasure of gems of all blissful things. Thou art like the
sandal tree, among the trees, who are the virtuous and the pious.
I bow to thee, Oh God, who are the supreme object of devotion. All
glory to thee—thou art the Moon, the source of embalming delight
to the Chakora bird, that is the mind of the wise. Thou art the Majestic
King, destroyer of cupid, among those that have realised the Supreme
Self—the very ocean of the quintessence of revealing knowledge.
(I) bow to you—glory to you worthy of being worshipped by the
pious devotees—the destroyer of the temples (Teac) of the elephant,
which is this worldly life of birth and death, the origin of all created
things. I bow to you, Oh Preceptor; Oh Lord, God Ganapati himself
is your grace; by his gift, even a child has access into the Sanctuary
of learning. When thy divine utterance of grace pledges its word
for deliverance from fear (evil) one may easily dive into the depths
of the ocean of the nine poetic excellences of. sentiments and passions
Gagaro). The Goddess of Learning—Saraswati— (anac) who
comes at your bidding and favour—would by her power enable even
a dumb man, to rival even with Brihaspati (qgeqdt —the preceptor
of Gods) in poetic talents. Even a poor unworthy mortal rises to the
eminence of God, when the light of your benedictory vision falls 0?
EUM Dot pur He his head. How indeed should
Y words, such glory of power an
grandeur? As well could one besmear the body of the sun with.
fragrance. How indeed can one decorate with flowers the Kalpataru

rp are i

X. VIBHÜTIYOGA 245

tree? With what dainties could one treat the very ocean of milk?
How could camphor itself be made fragrant by scents? What can
sandal wood gain when treated with other scents? What other food
could be made out of nectar itself? Could any one raise a higher hall
above the sky itself? Where indeed is that yardstick that can measure
the glory of my master who is beyond measure? Knowing this fully,
in all humility, I bow down to Him in silence. To embolden one to
extol the glorious power of the master, by the fullness of wits, is as
vain as trying to enliven the beauty of pearls; all praise of my master
is like silver-plating to gold. It is wiser (simply) to prostrate oneself
at the feet of my master. Jnànadev then said to his master: "Nath,
Oh master, thy benignant glances blessed me into this condition,
which made me the ‘‘Prayaga Vata tree," at the confluence of the sacred
rivers, the Ganges, and the Jumna, which is the talk between Lord
Krishna and Arjuna. God Shankar in times of yore, dished up the
very ocean of milk before Upamanyu who had asked for milk; and
the Lord of Vaikuntha, for tender love humoured the sullen Dhruva,
with the gift of a firm seat on the never-changing (North) Polar Seat ;
in that way (you) made me sing, in sweet, simple, numbers (verses)
the Bhagawadgita,—that is the sovereign ruler of the kingdom of
“Brahman lore" (aafaa), and the haven of rest to all the sacred
Scriptures. My tongue that wandered in the tangled mass of words,
with not a syllable that bore fruit, blossomed by your grace, into a
creeper laden with immortal thoughts. My mind that was the slave
of the body, is now the very treasure-house of the Supreme bliss of
Divine vision, while the mind is enjoying sleep on watery-bed (03147)
in that ocean of the Gita truths. So unfathomable and unbounded
(ST ) in mercy are the acts of God (my master); how indeed should
my words suffice to sing their glory? Yet, may the utterance with
Which I have dared to clothe them be forgiven.

By your grace I have been able, so far, to sing in short, sweet
measures, the first part (qf €&€ ) of Bhagawad-Gita with extreme joy.
In chapter One, was described the direful anguish of Arjuna at the
product of war with his kith and kin: in the Second was treated the
Yoga of actions, marking it off from the Yoga of knowledge. The
simple way of action is settled in the Third, while in the Fourth was
revealed the way of action in alliance with the way of knowledge.
The Fifth belauds the path of Yoga. And the Sixth works out the
theme from the very postures of the body, right up to the final union
of soul with the Supreme Atman; further, the Sixth discourse extols
the Yoga Union, and talks of the state to which returns the soul of

|
|
|
|
|

246 JNANESHWARI

seekers fallen from the Yoga path. In the Seventh are set forth the
four kinds of devotees, who first making a triumphant conquest of
the illusion, betake themselves to God. The Eighth raises the seven
questions and unravels them, showing the state of the soul at the
time of its final parting from the body. Now the Mahabharata in
its hundred-thousand verses rolls out in a compact mass, the truth
that ripens in the unlimited utterances of the Vedas. The full meaning
of the Mahabharata is disclosed in the Gita discourse of Lord Krishna;
and this eternal truth of Lord Krishna’s word, is rolled into the Ninth
Chapter. Where Arjuna himself was chary of laying his finger on
the inner meaning of this chapter, how should I vaunt of laying it
bare? Made of the same juice, lumps of jaggery and sugar are yet
of different flavour and sweet taste: even so all the chapters of the
Gita sing of the Brahman knowledge; yet, some chapters, replete
with full knowledge, directly reveal the essence of the Supreme Brah-
man as realized, while a few others only intimate it by hinting forth-
with: while yet in others Brahman knowledge in its flight to the highest
abode gets lost in that which they comprehend. So varied is the excel-
lence of the quality. Yet the glory of the ninth amongst them is verily
unutterable; yet by your grace, Oh my master, have I laid open the
glorious truth. The chhati (srét —flowing outer garment) of one
(sage Vashistha) vied with the Sun’s self-luminous rays in shedding
light; while yet another (sage Vishwamitra) rivalled the very creator
in setting up a new order of created beings: one (Lord Ramchandra)
led his monkey-army (on foot) across the sea, on a stone-bridge built
on it. The monkey god (Maruti) flew into the sky to catch the very
Sun; another (Sage Agastya) made a mouthful of the whole sea-
water (4); in that way you made a mute creature like myself speak
the unutterable truth, a spiritual discourse, to which it is hard to find
a parallel. And just as the warfare between Rama and Ravana
(having no parallel) can only be matched by a conflict between Rama
and Ravana, in the same way Lord Krishna’s utterance in Chapter
Nine is only matched by nothing but itself, All truth-seers who have
Rui nE (ruth) al their Singers ends reis ti. $0
oan ae 2 : e ues of the first nine chapters, accor a
ds ee ue v percond half of the Gità and pray t b
the divine manifestations peoueerin EE words i. We.
counts to Arjuna. By the. cm RE a Tord ahi
the sentiment of serenity is ai ae me mother congue (Mese so
I€ to outvie the sent

E : iment of love; :
shall my Marathi verse shine like a crown on the head of the Muse

5

oes

eS MAUS EE

X. VIBHÜTIYOGA 247

Hard indeed would it be then to mark off the original Sanskrit from
the Marathi verse, when this latter illumines the Gita truths descend-
ing on the mind that reads both with zealous care. Bodily charms
enbellish the very ornaments and make it hard to say which adorns
which; in the same way, the divine utterance in Sanskrit and my
Marathi verse meet in lovely alliance to iilumine and adorn the very
soul of the Truth. Pray listen with care. Let a luxuriant wealth of
meaning surge in the mind and words of beauty will overflow in
rapturous emotions to bring the very wisdom to its original home.
So shall the beauty and youthful vigour of my mother-tongue body
forth the unlimited treasure of the Gita. Hear now what spoke the
Lord of Yadavas, the Great Master of the entire universe, and the giver
of miraculous joy to the enlightened souls. Dnyandeo, the disciple
of Nivritti, said that Shrihari then spoke “Oh Arjuna, with thy entire
mind and soul steady and balanced you have indeed become fit to
receive the deepest secret of the knowledge of the Self".

smagam |

WE WS HEREDI Te Ta: |
ad ase Stara aaa fgemTemuT tt $i

THE EXALTED ONE SPAKE:

1 “Yet again, listen, O Long-armed one, to my supreme word
that, unto thee that dost find delight therein, I am going to
speak in my desire for thy weal. (50)

What I have set forth in my talk has indeed put to test the tether of
thy wit which shows itself to be complete and entire. An earthen
pot that does not leak with a few drops, is then made full with water.
In that way, finding you fitted by the earlier talk to receive the know-
ledge of God, I am yearning to utter fully the entire truth. A newly
levied servant, tried by temptations put in his way and found worthy
of reliance, is then invested with the rank of the very treasurer. In
that way, Oh Kiriti, you have now become the master of my true and
final abode”. Thus spoke to Arjuna the supreme Lord of all, being
moved by extreme love, like the clouds that swell towards the moun-
tains. The merciful Lord then said “Hear, you mighty-armed, hear,
I repeat what I have already spoken. Sowing with untiring zeal, year
after year, the same field that yields ever increasing crops, is no burden;

248 JNANESHWARI

oragain, one would fain purify gold, which when heated over and over
again gains lustre. Even so, Oh Partha, I love to dwell on the same
great truths, rather for my self-satisfaction than for thy benefit. Her-
self-a stranger to the joy, the child beautified by ornaments is yet
the cause of exultation in the mother: in the same way, the more
surely thou art settled in the enjoyment of thy good, the greater is
my joy in my realization. Enough of flowery talk. My love towards
thee, that is unbounded, makes the attainment of satisfaction recede
the further away from me, the more lavishly I speak to thee. For
no other reason than this, I talk to thee about the same thing over
and over again. So now, without further ado, do hear attentively
my words on the mysterious truth. Do bear in mind my great word,
which is truth absolute, made flesh to hold thee in love's embrace.

Verily, Oh Kiriti, you do not yet know my real essence. Oh,
what you see of my person in this body of flesh here and now is the
very be-all of the universe.

q A fag: Gorm: waa og:
wentate Sarat AEG uw AAT: 1 3 N

2 "Neither the Hosts of Heaven nor the great Sages know my
birth; for, I am, in all respects, the beginning of the Gods
and of the great Sages. (64)

Here in declaring my glory the very Vedas were struck dumb. Mind
and vital breath were crippled in their effort to reach Me; and the
Sun and the Moon suffered an eclipse even without the night. It
is as vain for the offspring in the womb to gauge the mother's age,
as for all the Gods to know me. As well might fish of the sea fathom
the depth of waters or the fly cover the very canopy of sky; So; not
all the wisdom of the great Sages can penetrate into my being. Kalpas"
Aeons (ce —one thousand Yugas or 432 million years make a Kalpa)
have rolled on in the march of time and have been spent in peeping
into mysteries as to who I am, how great, of whose making, and 9.
what age. The truth is that neither the great Sages and Gods, °F
all the living beings could have access to my eternal being, Oh Panday,
since I am the beginning of them all. If water running down-hill
ever rise up to the top, or the up-growing tree ever start down-spread-
us and reach the very roots, then only can the world, of created things

pu to have access, to my being. Or were the seedling ever to covet
the entire world-globe to be covered up in one single atom, then only

X. VIBHUTIYOGA 249

may all created beings formed out of myself, the Gods, the Sages,
and all others be able to know Me.

at ami p ahr eee |
WATS: TAT aaa: spend a 3 N

3 "Whoso amongst the mortals knows Me as uncaused and with-
out beginning, and as the Supreme Lord of the worlds; he
—delusion-free—is delivered from all sins. (72)

So incomprehensible is my absolute divine being, and is yet accessible
to that rare seeker, who relinquishing all onward march of worldly
life sets himself against all the sensuous enjoyment, or even when
engaged in world-activities drops his selfhood and plants himself
on the crown of the five elements of all material nature. Elevated
to that supra-mundane existence with the pure light of self-knowledge,
he sets his eyes on my divine essence beyond birth and death. The one,
that thus knows Me as the pivotal Being beyond all change and begin-
ning, as also the Supreme Lord of all worlds is indeed as a Parts,
(a rarity) discovered amidst dead mass of living beings; also take
My word for it that he is part of the divine essence amongst mortals
as nectar is amongst liquids. Such a human being is the very embodi-
ment of pure knowledge living and moving. His bodily life is, as 1t
were, the very blossoming of supreme rapture of happiness; and his
being in a human body otherwise is but another name for common
delusion. A diamond that flashes out by chance in camphor does
not dissolve in water dropped on it; in the same way, living and moving
like all earthly mortals, he yet is an utter stranger to all taint of illusion
of Prakriti.

As a serpent flees from a burning sandal tree, all sin, for very
fear, keeps itself from touching a God-seeing man, and all sensual
desires and passions leave him aside. And may not your mind be
desirous of knowing the way to secure this all-seeing vision of My
true and entire being? As to this, you will now hear about My divine
essence and its emanations. These emanations have spread out amidst
the created beings in all the three worlds, according to their several
natures.

qaaa: AAT Act WW: AA: |
qa ga aAA wu wTWWHa TN You

250 JNANESHWARI

ager AAA gea Set WRIST: |
waft AaT Fatal mur us ARIANT: wy

4 “Discrimination, knowledge, (and) undeluded vision: un-
ruffled temper, truthfulness, self-restraint, inward calm; so
also, pleasure and pain, elation and depression, fear and fear-
lessness ;

S "Non-injury, equanimity, contentment, austerity, (and)
charity, (and the resulting) success (or) failure ( therefrom):
all these diverse dispositions of beings proceed from Me
alone. (82)

The first and the foremost amongst these is intellect (afz). Next
come unbounded knowledge ( 377 ), unerring vision and truth (471g),
endurance (emaan), forgiveness (87T), truthfulness ( a ), then
both inward calm and self-restraint (31464), as also, Oh Arjuna,
pleasure, pain, birth and death; these too—are among the emana-
tions. Then fear and fearlessness, non-injury, equanimity, content-
ment, and austerity, Oh Son of Pandu, so also charity, and fame and
obloquy—these qualities that show themselves in created things
have emanated indeed from no other source than My eternal being.
Individual created beings are different: so too are my manifold
emanations. (Of these) some take their origin in the knowledge of
My divine being; others are rooted in ignorance. Light that bursts
at sunrise and darkness that spreads at sunset—both are caused by
the sun. So, are knowing Me and not knowing Me the fruit of actions

of past births and hence emanations become different in diverse
created beings.

In this way the entire universe
within My emanations, Oh Son o
of the eleven emanations that are
command the created beings do |

of living beings is wrought up
f Pandu. Now then, let me speak
the guardians of creation. By their
ive and move.

WESU: wat TR aaa wae |
WAT CWUTST Stat Aer she SAT: wT: N &

6 “The seven mighty Sages of yore, as also the four Manus,
have been born fi j

A rom Me—as mind born entities of whom des-
cended are ( all) these creatures in this world. (92)

X. VIBHUTIYOGA 251

(They are) Kashyapa and other celebrated seven Sages; they are fully
invested with all powers and among the sages are the most perfect
in wisdom. Besides these, the four principal of the fourteen Manus,
the first and primeval being “Swayambhu”, these eleven in all, emanate
from my mind, Oh Dhanurdhara, for the control and preservation
of the order of the created universe. Ere the worlds were yet not
shaped and the three regions were not laid out in full expanse, and
the stuff of five gross elements was waiting to be formed, these celestial
beings sprang into existence, and formed the worlds with guardian
deities to protect them, and they presided over their destinies. In
this way, these beings are rulers, with the entire universe as their
subjects. Thus know then, the entire universe to be the spreading
out of My Pure Being. Behold, there is at the start one single germ,
which shooting forth becomes a stem and then grows into a seedling
of branches. From the branches come out twigs and subtwigs and
on these flourish the leaves and the foliage. From this foliage blossom
flowers and fruit. Thus grows the entire tree: and yet strictly con-
sidered, it is but the single germ spreading out. In that way, I am the
Primal Being that gives birth to Mind, and from that Mind came
into being, the seven Sages and the four Manus. They created the
guardian deities presiding over the worlds, which in their turn, added
the world from which the whole group of created things sprang. Thus
the entire universe is nothing but the outward spreading of My Being
and only those that have faith in My Being and its emanations may
be blessed with this insight.

wat frat ub wu ut att cem
Asara att ueud ATT UE d vo!

7 “This Creative-manifestation of Me, and my even-tempered
activism, he who realises in its true-nature, he becomes linked

(with Me) in unswerving union; of this there is no. doubt.
(104)

Therefore, Oh Son of Pandu, these emanations and their specific
manifestations are My own reflexions that have pervaded the entire
universe. Hence right from the very God Brahmadev, down to the
tiny ant, verily there is nothing (in this universe) except My divine
self. One who realises this, has indeed awakened to see the light of
illumination into which evaporate the bad dream that causes the
error of plurality and distinction of better and worse. Through his

Aa
zh
c ES

252 JNANESHWARI

insight born of Yogic illumination, he sees the unity in My divine
being of these created manifestations, as also all created individuals,
born of these manifestations. Being free from all doubt and error,
through his yogic experience of unity, his mind becomes one with
My spirit and undoubtedly he has become completely purified and
perfect. And there in the sanctuary that such a yogin builds out of
his devotional strains coming from his vision of God’s Pure Unity,
I would fain make My home. I have already said enough in Chapter
six how the devotional path that starts from the yoga of God’s unity,
must bring him to Me unswervingly, even if he drops his body on
the way. To satisfy your yearning to know more of this devotional
yoga of God’s unity, I speak these words which you hear.

HE WAT THAT A: ad vada |
sft aa Ast AT eT arama: es

8 “Iam the source of everything: from Me everything proceeds’
—thus thinking, do the men of enlightenment, imbued with
fervour, adore Me. (112)

Therefore, I am the only source, Oh Son of Pandu, from which the
entire universe takes its birth and Sustenance too. Just see a stream
of waves; they arise out of water and are supported and sustained
by water. And as the waves have all their being in water, so there is
no real being but Myself in this universe. There are then those that
realize Me as being everywhere in created things one and all, and
worship Me, with the most fervent love and intense devotion surging
in soul, and dissolving in My being as air in space, all feeling of place,
time, and circumstances (ea ~ art — . Thus realizing their
true self in Me, these devotees treasure Me up in their heart, and live
in all worlds their happy life as a perfect sport, prostrating them-

selves before all creatures as Very God. Such a way of life, know Ye
definitely, is true Yoga of devotion.

WURST wean dh: gery

waar At fet gets a cafe wa &

9 e their. mind rivetted on Me—ith their life absorbed
m peepee nel tering each other (by mutual instruction)
= ver recounting tales o : herein)
contentment and joy eur ma (119)

X. VIBHUTIYOGA 253

Those that in heart and soul are fully united to Me and have found
their highest contentment in Me, have by lure of self-knowledge un-
learnt all sense of life and death. And in the sheer ecstasy of sell-
knowledge, they dance with the joy of converse that gives and takes
self-knowledge. When two close-lying lakes are heavily flooded to
overflowing into each other, the breakers are joined in mutual em-
brace: so in the union of souls waking up the self-vision, the surgings
of Divine ecstasy are woven into the harmony of the purest joy, whereby
the grandeur of self-vision displays itself in the lustrous beauties of
self-vision. As if one sun goes out to dance himself into rapturous
worship of another sun; or as if one moon holds another in embrace;
or again as if two streams of equal might have rushed into each other;
in that way, the coming together of such blessed souls reveals a con-
fluence of sacred streams of Divine life, throwing up on its surface
dross of the eight-fold bodily flushing and the suffusion of Sattwa.
Then they (the devotees—men of God-seeing wisdom) become, as
it were, the presiding deities, on the high road of dialogue of soul and
soul. Overflowing with this Supreme bliss of self-vision and the
rapturous transport of being one with Me, they outrun the precincts
of their bodily life and shout for joy of having seen God, in a thundrous
voice, proclaiming to the whole world the secret and mystic word
of truth, which only the master discloses in solitude to the initiated
one. As the blooming bud of a lotus unable to hold its sweet smell
in itself, wafts it liberally to all, high and low, those devotees extol
Me to the world, and extolling, are hushed into eternal silence of
soul’s joy, and lose their earthly body and mind in that eternal silence.
Utterly oblivious of time’s flow day and night, in the bliss of this
overflow of God’s love, they are settled in the enjoyment of ever-
lasting bliss in union with Me.

aut aaa AeA SAT |
«arf afgart d Hs arated du Qo M

10 “Im such persons of constant application who adore Me in
lovingness, I cause to arise that mental-absorption by virtue

of which they come unto Me. (130)

Then, Oh Arjuna, of whatever gifts I should bestow on them, the
choicest one of picked quality, is already theirs. Both heavenly
paradise and final liberation are seen to dwindle into two by-ways

254 JNANESHWARI

that stray from the royal high road they have chosen to tread. There-
fore, the (devotional) love they have borne to Me is a debt that I must
repay by My love for them; but this too they have at their bidding,
Hence, hereafter, to make that bliss of love grow on end, and to save
it from all-devouring time, is all that needs to be done by Me. Just
as a mother, Oh Kiriti, wrapped up in her pet child at play, and cover-
ing it with her loving gaze, runs at the child’s bidding, to amuse it
with whatever toys it asks for; in that way it is My pleasure to upbear
the glorious path of devotion and to make it glow with lustre. It is
then My labour of love to bedeck the path of devotion: so shall My
devotees come to Me with ease. Oh, my devotees love me, and so
am l all-absorbed in My loving concern for them. For, a devotee
in distress rends my own home in two. Behold, how the two well-
trodden paths of heavenly paradise and liberation comfort the ordinary
worshipper that may claim in the end, even My person with Lakshmi;
that Supreme bliss of soul’s self-vision is set apart for My devotees.
So dearly I love them and unite these loving devotees, Oh Kiriti, to
My true Being. This love is, however, beyond the power of utterance.

AOA HAAS TU: d
TRATATAATA ATA WTEHHT 1-22 A

11 “Out of compassion for these very persons, I, stationed within
their very Self, cause their ignorance-born darkness to dissipate
by the blazing lamp of knowledge." (141)

Therefore, there are those that have made devotional faith in Me—
the supreme self—the Very life-breath of their existence, so that all
else becomes as nought in their eyes. These lovers of divine truth
have Myself as their torch-bearer, walking in front of them with the
torch of camphor. Dispelling the mass of darkness in the ancient
night of primeval ignorance, I usher in eternal light before their vis-
sion. As Purushottama the supreme self. the beloved of his devotees
spoke thus, Arjuna said “Oh God, my soul is now set at rest. Pray

X. VIBHUTIYOGA 255

brought my Fortune to its acme. The illumination of thy word has
dispelled darkness that thickened my Soul inside and outside, and so
have I a vision of thy Pure being divine.

SET Tas |
Ut Hal W€ aT fast at WaT 7
gee arad Ramadana fara 22 N

12 Arjuna spake: "The Highest Brahman, the Highest Abode,
the greatest Purifier art thou. The Eternal Purusa, the
Radiant, and Primal Divinity, the All-permeating Un-
born; (149)

Oh God, thou art indeed the Supreme Brahman, the haven of rest,
where-unto return these primeval great elements of the world, and,
Oh Lord of the world, Thou art the holiest of holies. Thou art the
Supreme Deity of the triad (God Brahmadev, Vishnu, and Mahesh).
Thou art Thyself the Supreme Soul absolute, eternally standing behind
the veil of Prakriti. Now, have I seen the truth that thou art the Master
of the Universe, uncreate and self-existent, whom birth and decay
touch not. Clearly indeed has the vision gleamed on my mind that
Thou art the great Being that pulls the strings of past, present and
future time, the guardian spirit of all that throbs with life, and of the
entire sphere of the Universe. ,

agra: wd dafe eem |
afadt Pat care: equ sa etf Wou $3 N

13 “(So) do all the Sages declare Thee, as also the Divine Sage
Narada, Devala, the Asita, and Vyasa. Further, Thou Thy-

self dost so speak unto me. (153)

The same great truth further comes home to me, thiswise. Sages
in the past too declared Thee, the glorious Being absolute. And I
have, Oh Thou my master, realized now the truth in my heart of
hearts by thy grace. During his frequent visits to our home, the Sage
Narada has ever extolled Thy glories: the music of his sweet song
won the ear, though the deeper meaning touched not my heart. The

256 JNANESHWARI

Sun may visit, in person, the home of the blind who feels only the
warmth; but what indeed is light to him? Even so, did the sweet
melodies of Narada’s divine song touch my ear; his meaning did
not reach my heart. The Sages Asita and Devala too praised Thy
divine glory; but then my mind was smitten with the poison of sensuous
pleasures. And so deadly is the action of these pleasures that it makes
man averse to God’s truth, and sensuous pleasures hold him in their
grip of sweet enjoyment. Why talk of others? Even the saintly Vyasa
in person came to our place and praised Thy name and glorious life,
Yet, it was like the chintamani on which I stumbled in dark, failing
to value it as such till daylight showed its lustre. In that way talks
of Vyas and others were the mines of jewels and divine knowledge,
and yet were brushed aside in the absence of the light of the glorious
Sun of Thy Divine Person, Oh Lord Krishna.

WWWdgd At GAT safes Fara d
a fg at were cate fagdar a TATT: N ?v ou

14 “All this I hold to be true that Thou hast spoken unto me, O
Kesava. For, neither the Gods nor the Danu-born (Demons),
O Lord Blessed, comprehend Thy Manifestation. (163)

Now, these rays beaming from Thy words have spread out and cleared
up the mystery of the uncouth paths held out by the sages. These
talks of the sages did indeed sow the, seed of knowledge that had gone
deep into my heart. Now has the seed, moistened by Thy grace,
sprouted into fruition by Thy converse divine. The sages like Narada
poured out their teachings that flowed into river-streams to meet
the mighty main, that swells with the Majestic bliss of Thy divine
theme. Meritorious acts in all my life, have it not in their power to
give what Thou, my master, art blessing me with. For, I have been
ever hearing the elders extol your glory to little avail, and the dark
night of soul lingered on; the one thing wanting was the light of Thy
grace. Hence Just as one’s efforts are crowned with success when
luck attends him, so learning and lore all in one, comes to final fruition
with the gift of the master’s grace. The gardener tends a garden,
toiling day after day and Sweating, to water the trees: yet the trees
yield fruit only on the arrival of the Spring. A patient can taste 2
sweet thing as Sweet only when the fever abates. A drug is not sweet
until it cures the evil and Iestores health. S vital breath and

|
!
|

X. VIBHÜTIYOGA 257

speech—the all and the one, fulfil their being when spirit moves them.
In the same way the scriptures, learning and excellence in Yoga path,
are adorned with their masterful crown, only when the master utters
his grace and benediction on them. With these words, Arjuna went
into raptures of that experience which made him dance like a toy
baby with the conviction of inner light and went on, “Oh God, Thy
words are verily come home to me: Oh Thou the giver of liberation
—Thy divine being is past the wit of either Gods or demons. I have
now realized that in sore plight would he find himself who ventured
upon knowing thee by his own reckoning, uninitiated by Thy word."

TOA der cd ETT |
weaved Aa Sata STAT kX N

15 “Thyself alone, O Best amongst the Purusas, dost know Thy-

self through Thy own self: O Thou that art the Originator of

beings, the God of the Gods, and the Lord of the world. (176)

Just as the sky itself can know its boundless expanse or, the earth itself
can feel the entire bulk of its mass, in that way, Oh Lord of Lakshmi,
Thyself knowest Thine being and power; vain indeed is the boast
of all the wits like the Vedas themselves that lay claim to have known
Thine being. How indeed can one outstrip the mind in speed? Or
how can any one clasp the wind within one's arms? Or how again
can one swim across, with unaided arms, the ocean of primeval void
Gf)? Equally hard is knowing Thee in full—indeed beyond
any mortal's ken. Nothing less than Thy infinite knowledge is equal
to the task of realizing Thy true being. By Thee alone is Thy real
self known: Thou too hast the power of Thy word, to make others
realise Thee in Thine own being. I pray then, do Thou wipe away
the sweat on my brow of life's yearning to see Thee (make me see
Thee). Thou hearest my words, oh Thou creator of the universe,
the lion who destroys the elephant of illusory worldly life, the
Breat and one object of worship to all Gods and spirits, and Thou
Supreme master of the universe! Standing ever in the presence of
Thy Blory as we do, we yet sink into nothingness whereby we cannot
hold a candle to Thy infinite light. But to flinch, for fear of this un-
Worthiness, from beseeching a favour of Thee, would make us utterly
helpless. For the bird ‘Chakor’, all the deep waters of the oceans
and rivers are indeed dried up, until the clouds sprinkle a few drops

258 JNANESHWARI

into his mouth. In that way, although many are the spiritual preceptors
near and far, yet Thou, Oh Lord Krishna, art the one be-all and end-
all of our existence. Let this be enough; now tell me about your emana-

tions.
aaa foot greta: |
afataafatactattratet emer fer fw

16 “Deign therefore to declare exhaustively—for they are Divine:
those Thine own Forms-of-Manifestation, through which
[Forms-of-Manifestation] Thou dost permeate all these worlds,
and remain (over and beyond). (185)

You do show forth your emanations, that have by their divine lustre
and power become all abiding. Speak to me about the chief, note-
worthy ones from amongst them, through which Thou fillst all the
unending worlds. i

ay aam Ria wur uíxfanmu |
ay ay a Ag faeutsfe mag AAT $6 od

17 “How may I, constantly meditating on Thee, comprehend
Thee, Thou Master of the Yoga? In what forms of being,
O Lord Blessed, art Thou to be thought of by me? (187)

Say, how I should feel Thy August Presence? What presence SO
felt thus should I meditate upon? To take Thee as the All and the
One would leave little room for meditation. Therefore, do once
tell me all those emanations in detail of which Thou spoke briefly.

And thus unfold the path of uniting with Thee by making meditation
on them easy.

Reame att frat wp sare |
T: ear Reg sre mi Hsu u Qs Ul

18 “In detail Thy Yoga (Wondrous Power) and Thy self-mant-
festation, O World-destroyer, once again do Thou recount:

for, never am I sated whilst I MALA mbrosid
(speech )."' st I am listening to Thy a (190

X. VIBHUTIYOGA 259

Oh (Master of the entire class of beings), do tell me all the emanations
which I ask Thee (about); and pray do not hesitate and say “Why
tell them over and over again",? Let not such doubts touch Thy
mind, Oh Janardana. None can be glutted even with the usual drink—
beloved of God—that nectar which is a twin of the all-devouring-
poison (Kalakuta)—that nectar which was drunk by the Gods for
fear of very death; and yet as many as 14 Indras rise and fall from
that seat of immortality during the time span of the creator’s day.
A mere extract churned out of the sea of milk, it deluded mortal men
into the belief that it is the giver of immortality. Even such a sweet
taste—a trivial drink cannot clog any one, and is held in such high
esteem. What a glorious drink then is Thy sacred Words? It
is verily super-nectarine. It is of eternity, self-existent and self-same,
and not made by churning of the sea of milk with the churning rod
*Mandaragiri' mountain. It is neither thin nor thick; it is without
any taste or smell and is one which is within easy reach of any one who
yearns for it. No sooner does Thy sweet word meet the ear, than the
entire worldly life vanishes like an empty dream and the soul ever
grows from strength to strength of its deathless eternal life; of the
talk of birth and death, no trace remains; and the supreme bliss of
self-realization reigns, in and out. And any one who by good luck
drinks in that super-nectar of Thy word, he is thereby raised to the
Divine Being itself. It is no wonder then that I cannot take it to satiety
when Thou art the giver of it. By the love of Thy dearest name, have .
I lived all my days. So at last did I find Thee and live in Thy very
presence; and now Thy talk is a flow of soul out of the ecstasy of
bliss. I know not words befitting this great joy that is beyond compare;
l am thus eagerly yearning to hear the same words from Thee over
again. Is the Sun that rises every day ever stale, or otherwise the
Worse for age? Can any one treat the all-purifying fire as unholy
or befouled? Or can any one dub the ever-flowing holy Ganges as
unwashed and musty? The supreme nectar (of words) which has
been flowing from Thy mouth, is the very Absolute Brahman Word,
made flesh and blood, and bodying forth; and I feel as if I am enjoying
the fragrance of the flower of the sandal tree!" At these words of
Arjuna, Lord K rishna's body began to quiver with joy of divine ecstasy.
Said he to himself “This Arjuna has become a true nursery for the
plant of God’s devotional knowledge.” Thus Lord Krishna’s mind
was full to overflowing with the joy of divine vision at sight of the great
love felt by Arjuna. The Lord checked that feeling and spoke thus:

260 JNANESHWARI

sinaga |N

ant a meafaenrfa aa ATA: |
WU: gA amA aa A Ve N

19 The Exalted-one Spake: “Right Ho! I will recount—for,
Divine are my Self-manifestations—such as are the most
important, O Noblest of Kurus. Of Me there can be no end
to the detail. (206)

Knowing too well and yet unmindful of his being the very Father
of the Creator himself, Lord Krishna said to Arjuna, “Well done
(said), “(at Tig4aT), Ba, Son of Pandu.” And can we wonder at
Lord Krishna calling Arjuna as ‘Ba’ (at —father)? Did he not play
himself that part of the son of Nanda? These words came from his
unbounded love; let it pass. Then he, Lord Krishna went on, “Oh
Dhanurdhara, give me thy ear to what I say. The emanations of
My Divine Being, thou art intent on learning, Oh husband of Subhadra,
countless is indeed their number; of My own essence, they yet out-
range My mind’s reckoning. One might as well count the hair on
one’s own person. Thus My own emanations are to myself im-
measured. In sooth the nature and vastness of My own Divine Being
is but dimly present to My own mind, and therefore, thou shalt hear
only of such of them as are foremost and renowned. These being
known, Oh Kiriti, it will make the entire mass of them easy of access
like the tree that is summed up in the seed, or like the garden, which
being owned, serves you with plenty of flowers and fruits. So by
these emanations, shalt thou grasp the entire universe; else, Oh Dha-
nanjaya, there can be no bounds to the compass of My Being; indeed
the limitless vault of heaven takes cover in My Divine essence.

STEWICHT Weta Wwe m feda: |
STEHT Het A AAT Wow Ro M

20 "TI am the soul, O Gudakesa, abiding within the heart of all

the beings; I am, of the ( animate—) beings, the origin. the
- mid-stay, as also the end. (215)

Hear thou, who wear the curl

y black hai t the Very
Shiva amongst archers, | a pb nghe who ar

bide as the eternal ‘Atman’ in each an

X. VIBHÜTIYOGA 261

every living being. Inside, I am the Supreme Soul in the heart of
hearts of these beings; outside too their lives are wrapped up in My
being. I am indeed the very beginning, the absolute end, as also the
life that lives in the mid-stream of existence. To the clouds, up and
down, inside and outside—the sky is every-where. Born of the vault
of space, they float and move in it, and melting they return into it.
Even so, I am the creator, the support, and the destroyer of all the
living beings. Thou shalt know by this unitary vision of emanations,
the boundless infinitude and all-filling quality of My essence. There-
fore, hear thou ye, being all ears with the soul! Now let me speak
of the principal emanations of My Divine Being.

aaam faorsdtaat vfum |
Afata aera TAT N R?

Wert aadA Sararater TW: |
fuer Wave MATA SERT 33 UI

21 Of Adityas I am Vishnu, of luminaries the Sun (named)
Amsumat ; I am Marici of the Maruts, and the Moon amongst
the stellar bodies.

22 "Iam, of the Vedas, the Samaveda, of the Gods I am Indra;
of the sense-centres I am the Mind, and of the living beings
their Sentiency. (221)

So saying, the kind (God) said, "I am Vishnu amongst the Adityas;
(Twelve sons of Aditi, the wife of progenitor Kashyapa); of the lustrous
things I am the Sun beaming with rays; and of the host of gods I am
the Marichi-Patriarchal (first-born) beings. I am Samaveda amongst
the Vedas.” said Govinda, “Indra, the brother of Maruta amongst
Gods; the mind, the eleventh organ amongst the organs of sense,
and life-breath of all living beings.

Va inon faut AATA |
wet crater Ae: kakma |! 23 N

23 “Of the Rudras I am Samkara, and (Kubera), the Lord of
Wealth of the Yaksas and Raksases; and of the Vasus lam
Pavaka, and I the Meru of the crested crags. (225)

262 JNANESHWARI

“Amongst the fourteen Rudras, | am Shankara, the enemy of cupid,
do not doubt it. I am Kubera, the wealthy friend of Shambhu (God
Shiva) amongst Yaksha-Rakshas order of spirits," said Ananta.
"| am Pavaka (fire) amongst the eight Vasus, and I am also the Meru
amongst the (seven) mountain-peaks)."

gaat wo wed at fate uri owgerfaw i
AAAS wes ALATEST ATT RYN

aedi aye NAARAAT d
WWE Aaah vara ATTA: u su

24 “As the Chief of the officiating priests, as Brihaspati, know
me, O Son of Prtha; of the army-leaders I am Skanda, of
water-reservoirs I am the Ocean.

25 "Of Great Sages I am Bhrgu, of utterances 1 am the Unitary
Syllable (“Om”); of sacrifices I am the Sacrifice of Mantra-
repetitions, of stationary masses the Himalaya. (228)

Of the high priests ministering at the altar I am the Brhaspati, the
ally of all the Lord of the Heavens and the home of all-seeing light.
I am Skanda (Kartikeya) the great master Mind amongst the army
chiefs in the three worlds, who took his birth with fire in "Krttikà"
from the seed of Hara (Lord Shiva). I am the Sea, the great ocean
of water amongst all lakes. I am also the Sage Bhrgu—the very treasure
of austerities amongst the great Sages. Of the entire mass of Word
Creations, I am the one Syllable OM from which springs forth the
dancing sport of truth, said the Lord of Vaikuntha. "I am the Japa-
Yajna, Sacrifice by meditation in this world, the supreme sacrifice
of all; raised through the renunciation of all actions, from the medita-
tion on OM the great Namajapayajna, the Prime Sacrifice, that with-
out unsettling the daily round of ceremonials, sanctifies both pie
and impiety and is, in the Veda, known to be the Supreme Brahman.
Among the immovables of the earth I am the Himalaya, the holies!
treasure of sanctity” said the husband of Goddess Lakshmi.

Paa: agar aer sp Area: |
Terr face: rati wfe aft: 1 RR M

X. VIBHUTIYOGA 263
sasaaa fats mAT N
dead ma aa a ÈT 39 d

26 “Of all the trees the Asvattha (Ficus Religiosa), of the
Heavenly Sages Narada; of the (Heavenly) Musicians
(Gandharvas) Citraratha, of Perfectioned-beings (Siddhas)
Sage Kapila.

27 "Of horses know me as the Highly-extolled (Uccaihsravas),
in origin the peer of Ambrosia; as Airavata, of the Lordly
elephants and of men as Ruler of mankind. (235)

Parijata takes the foremost rank amongst the heavenly trees
that grow in paradise while sandal is celebrated for its quality (fra-
grance). Yet, I am the Ashwattha of all trees. Know me, Oh Pandava,
as Narada amongst the Heavenly sages, as Chitraratha amongst
the Gandharvas (Heavenly musicians), as Kapilacharya, the celebrated
amongst the perfected beings (Siddha—semi-divine beings supposed
to be possessed of great purity and holiness and said to be particularly
characterised by eight supernatural faculties called Siddhis). I am
Uccaishravas amongst horses, Oh Arjuna. I am Airavata amongst
the elephants—the glory of kings. I am ambrosia secured from the
churning of the sea. I am amongst all men, the King, a manifestation
of spiritual power, who is served by all his subjects.

SITIHTHTWÉ db TATE Gd
werparR weed: aatorafer arate: x5

BARAT «mE ACT UTSTWES |
frqorrtar afer aa: AAMAS | RE OM

28 “Of missiles I am the Vajra (thunderbolt), of milch-cows I
am the Wish-milching (cow). I am Love the procreator.
Of serpents I am Vasuki.

29 “Ananta I am of the Nagas (dragons), and I am Varuna of
the aquatics; of the Manes I am Aryaman, T am Abstention
(Yama) amongst the (mind) curbing ( Yogic-aids). (240)

1* d E

264 JNANESHWARI

Amongst the weapons, I am, Oh Dhanurdhara, the thunderbolt,
that is flourished in the hands of Indra, the performer of a hundred
sacrifices; Kamadhenu amongst cows. I am the God of Love amongst
those that procreate. I am Vasuki the chief of the serpent race; I am
Ananta (Shesha) amongst the Nagas (dragons-serpents-semi-gods
having bodies of serpents and faces of men). I am Varuna the master
beloved of the Maiden—''West-sky"—amongst the maids,” said
Ananta. “I am Aryama, the Chief Pitara amongst Manes (Pitaras
—ancestors or departed progenitors of human families). And I am
that Yama (the chief of the arbiters of men who set down all good
and evil actions of souls, keep vigil over the searching of the hearts
of all beings and requite them for their actions by strict rules). I am
then the (Yama) Dharma, the great judge of all actions,” said Rama,
the husband of Rama (xuradt ).

SRTDATÍCH SAAT WD BATA |
qmi a mi sada TTT 30 N

30 “And Prahlāda I am of the Diti-born (Demons), I am Time
of the calculation-makers; of wild beasts I am Lion (the Lord
of beasts), and the Vinata-born (Eagle) of the winged ones.

(247)

Know that of the Daitya race (Demons race) I am Prahlada who
thus was unsullied by the stuff the demons are made of. I am the

Great Kala (Time)", said Gopala “amongst those that wrap and ,

wear all things away, faaam). I am the Tiger (age). (Note—
It is lion—Mrigendra in the original Gita) amongst the wild beasts.

Amongst the winged creatures I am Garuda, who thus has the power
to carry me on his back.

qaq: WadTHÍcu ST: SANTHA \
FUN aree ata Treat i 32 i
“Wind am I of those that speed, I am Rama (of the A xe)

amongst the weapon-wielders; of fishes I am the Crocodile
(Makara), of streams I am the Jahnu-born (Ganges). (250)

31

I am, Oh Son of Pandu, the wind

; amo ift- d beings,
that encircles the earth and enco: ror TEON

a e
mpasses the seven seas with OP

z

f
i

X. VIBHÜTIYOGA 265

bound in a flash. Amongst warriors (wielders of weapons) I am
Rama (that Rama) who in "Tretà-yuga", finding religion's holy
cause in peril came to its rescue by using his very person as bow, left
no choice to the Goddess of victory but to crown him,—who standing
on the top of the mountain named "Suveli," cut off the heads of the
mighty Lord of Lanka and offered them as sacrificial oblations, into
the hands of creatures that shouted his glorious victory; Ràma indeed
reinstated Gods to the rightful place of dignity and honour, gave new
life to religion's sacred trust and became the very luminary truly born
of the solar race (past).

The Supreme one amongst the wielders of weapons, indeed
Ramachandra, the husband of Sita, is myself. And crocodile I am
amongst the tailed sea-animals. I am, O Son of Pandu, the greatest
of all the streams in the three worlds, the Ganges, which while being
brought to the earth by King Bhagiratha, was swallowed by King
Jahnu (*i*£) but which God released from his body by ripping open
his thigh. Such are my different manifestations in the universe and
not even half of these could be fully described during a thousand
births.

mimaa Weg BATA |
aaaf fame ate: WeudTWgu ! 33 !

RATATAT GE: MRA T |
Berea: mre aE PINE: N 33 U

32 “Of (inanimate) Creations, the Beginning, the End, as also
the Mid-stay I am, O Arjuna; of lores I am the Atmic-Lore,
of controversialists I am the ( truth-seeking) Dialectic.

33 "Of letters I am ‘A’ and of the group of ‘compounds I am the
Copulative Compound. I alone am the Exhaustless Time,

and I the Omni-facing (Creator). (259)
Just as a soul yearning to pluck at all the stars in the heaven must
tie up the whole sky in his bag; or one must clasp in his armpit the
entire global earth before the atoms of the earth are numbered, even
So, he that longs to behold the full expanse of My divine manifesta-
tions, shall know the all and the one of My real being. The entire
tree must be uprooted to make it yield the branches, the flowers, and

266 JNANESHWARI

the fruits all at once: So My real being, pure and entire, shall have
to be known to be able to visualise all My manifestations. Or else
how endlessly long should you hear of them separately. Therefore,
know ye, once for all, that I am all in all like the threads that make
the web by warp and woof. I am, O, Kiriti, the beginning, the middle
and the end, of the entire universe. Once awakened to My all per-
vasive divine being, how trivial indeed would be the recounting of
manifold manifestations? But that is yet beyond thy tether, so let
it pass, Since you ask Me about the manifestations, do hear now, Oh
husband of Subhadra, that I am the Atman knowledge (sere fa)
amongst all lores. And argumentation am I in those that love to
talk; for with them it never comes to an end even with the consensus
of all the sciences. Rather it widens its horizon with every attempt
to close it, increases the argument, giving greater scope to eloquent
oration, which the orators so much love. The controversy in the
arguments is myself," said Govinda, “I am the letter ‘A’ amongst
the letters of the Alphabet; amongst compounds I am definitely
Dwandwa (g —formed of two syllables—suggesting dual existence
in the world); I am Time (Kala) who devours all—from the very
fly to the Creator God Brahmadev. I am also the inexhaustible Time,
who dissolves the entire universe including the mountains Meru and
Mandara, who swallows the boundless floods that deluge the universe
at the time of the dissolution of the world, who clasps the very fire
of universal conflagration and devours the wind, and who also holds
the sky in his womb at the end of the world,” said the husband of
Goddess Lakshmi and added, “I am also the creator who revives
again the entire universe.”

"ep WdgogTE TATTA |
atta: state a emper enfer afar: erat 3 N

"Death the All-ravisher I am, and also the Originating-cause
of those that are to be. Of the women I am (their) Goo

Report, Grace, Eloquence, Presence-of-mind, Retentive-poWe"
Endurance, and Forgiveness. QS

x CUN all a I am their support too, and when they meet vi
ieir appointed end, I am their all-devouri st things
AER in: evouring death. Among:

: ; ven principal manifestations; 2?
with delight I shall speak of them which T Fame and reno

X. VIBHUTIYOGA 267

that flourishes ever green, is the very image of My divine being, Oh
Arjuna, while wealth and property when allied to generosity, is also
Myself too. I am that power of eloquent speech, which being en-
throned on the seat of reason, treads along the path of wisdom and
insight.

And know this well, that I am the power by which men at sight
of the world bethink themselves of Me, the author of their being.
I am also the power of judging, that is alert in guarding self-interest.
I am also the fortitude in the universe (that makes men endure), as
also the forgiveness.

In this way, there are seven manifestations of mine in the female
kind," said the Lord—the Lion—the destroyer of the elephant that
is the form of mundane existence.

SERT TAT AAT Tu SATA |
ATA ANIA SEAT Suum aX od

35 “So too, of the Psalms, I am the Brhatsaman, of metres I am
the Gayatri; of months I am the Márgasirga, of seasons the
Flower-abounding (Spring). (281)

I am, O my dear friend, Brihatsaman, of the psalms (Vedas). I am
also the Gayatri amongst the metres ( @ )without doubt. I am (the
month of) Margashirsha amongst the months and the Vasanta (Spring)
the flourisher of flowers—amongst the seasons of the year.

qoia argzatster meaai TATA: |
qia sare: FAA Ha: N 39 ll

36 “Of deceivers I am the Gamble of the Throw. The Glory
of the glorious I am. 1 am, of the Sattya-possessing stalwarts,
their Success, their Perseverance, as also their Sattvic nature.

37 “Of the Vrsnis I am Vasudeva, of the Pandavas, Dhananjaya

(Arjuna) ; of the Sages likewise I am Vyasa, of Seers the

Seer Usanas. (284)

268 JNANESHWARI

Iam the Gamble of the throw, amongst the deceitful arts that beguile
men. Thus it is that a victim of a highway robbery by gambling can-
not be saved. I am in sooth the Splendour ( ast ) of the luminaries,
I am also the Success in all undertakings. The endeavour in all acts
that moves in the path of rightousness is indeed my manifestation”,
said the Supreme Lord of all Gods. “I am the righteousness in the
righteous, also the most prosperous among the Yadavas; coming
into the world for Vasudeva and Devaki, and then being removed
to Gokula to take the place of the daughter of Yashoda, I sucked in
(milk of) Pütana to her death: and even while childhood’s bud was
half-blown, cleared the whole earth of Daityas (demons) and measured
power with the great might of Indra by lifting on the palm of my hand
the mountain Govardhana. i pulled out cobra Kalia that was the
thorn in the bosom of the river Yamuna, and preserved the entire
Gokula unscathed in burning flames; and out-juggling the plunder
of calves and kine by replacing them, outwitted the very creator and
sent him off. And who, at the very dawn of his childhood, crushed
out for mere sport, formidable foes and invulnerable enemies like
Kamsa? Why wax tedious over all this? You have seen and heard
all about this. That Krishna in all the Yadavas is My divine mani;
festation. I am the Arjuna amongst you Pandavas, born of the lunar
race (siz4sft) and therefore it is that our love knows naught of a break
or a breach. Feigning to be ascetic, you did indeed steal away my
sister; yet doubts as to thy virtue never touched my mind, we both
being one and the same soul in two bodies. I am Vyasa amongst
Great Sages,” said the King of Yadavas "and Sage Ushanacharya
the most courageous amongst the wisest of men."

«vet crater i fenfu
Hit Saree TENA sm AAT 35 N

38 "I am the Sceptre of the chastisers, of the triumph-seekers
the State-craft; and I am the Silence of the secrets and Know-
ledge of those that know. : (296)

Amongst rulers that hold royal Sway by sceptre of chastisement,
l am that very inexorable retribution that requites all created beings
from the ant to the creator God in the appointed time. I am that
State-craft amongst arts that decide good and evil in conduct by
the righteous standard of sacred religion. I am Silence, Oh my fr jend,
the greatest of all mysteries and so, before those that think in silence,

X. VIBHUTIYOGA: 269

even God Brahmadev pales into an illiterate being. I am also the
Knowledge which abides in the all-knowing. Let this alone. There
is then no end to these manifestations.

serrure: ate Wegen |
a defer fant aq earum At wXTSeW I 38 N

aeska wa Ramai fradtat wuqu |
vs qe: Treat aaaea AAT Yo di

39 "And further, whatsoever is the seed of all beings, that am
I, O Arjuna. There does not exist any moving or unmoving
being that can subsist without Me.

40 “There is no end to my Divine Forms of Manifestations, O
Tormentor of foes. Here is declared the extent of my Self-
manifestations only by (diverse) illustrative examples. (300)

The rain showers could (perchance) be counted, O Dhanurdhara,
and even the sprouts of grass on the earth could be numbered. But
as innumerable as the waves of the ocean, are My separate mani-
festations in the world. Yet the more important—seventy-five (TT
qi) of these are recounted to you, O Arjuna, with a view to satisfying
your desire; that indeed has been a vain attempt, for, the extent of
My remaining manifestations are limitless; how many should I speak
of and of how many should you hear? Let me, therefore, cut the whole
story short by telling you the deepest secret, that I am that primary
seed from which sprout forth all the generations of created beings.
Therefore, do not treat anything as small or great, cast aside all grades
as. high and low, but take the entire universe of things as My Presence.
Over and above this, there is, O Arjuna, this general mark by which,
you should know generally My manifestations.

aafaa wed farra aT
aaae cd WA deep ou v
41 “Whatsoever entity of outstanding essence, grandeur-ful or

possessed of high spirit there be; each such know thou to be
born from a phase of my Radiant Potence. (307)

270 JNANESHWARI

In whatever person or thing dwell both prosperity and glory, going
hand in hand with large-heartedness, know ye that, Oh Dhananjaya,
to be My manifestation.

sra spud fH ATT TATA |
feang wee iur fedt TT v3 ou

42 "Or rather, what profit unto thee, O Arjuna, by knowing more
of this? By just a part of Me do I permeate and sustain all
this universe, and abide (over and beyond)." (308)

But one Sun's disc swings in the sky; yet its light fills the entire universe;
in that way, he is neither lonely nor destitute whose commands sway
and move all the world. Does Kamadhenu (wish-fulfilling cow)
carry with her carloads of materials? No, with her horn of plenty
she serves all and sundry with an overflowing store of whatever things
are desired from her at all times. In their person (My manitestation)
is the dwelling place of the entire glory of the universe. The one single
mark and visible sign is that the entire world prostrates itself before
such a person, and his word is law; and such ones should be known
as My incarnations. Since My universal presence is there in the uni-
verse, it is a sin to discriminate one (manifestation) as common (low)
and another as special (high). Why then befoul your mind with such
profane distinctions of high and low? Why should one churn the
clarified butter; and why should you boil nectar and lose half of it?
Is there in the wind a right and a left? Were one (to try) to sunder
the front and back of the sun, it would only make you blind; even
so, there are absolutely no grades as high and low in My divine being.
How many of these infinite presences can you count and number
separately? Therefore, Oh husband of Subhadra, enough of this vain
venture. The whole universe has been filled but by an insignificant

fraction of My divine essence; and therefore worship Me without
distinction as one in all and all in one.

CONCLUSION

Thus said Lord Shri Krishna of divine majesty, who is the very spring
of the pleasant garden of knowledge, the E mysterious Presence
who reveals himself in solitude to the ascetics. On this Arjuna said,

Oh master, how wildly you tell me that we should drop all distinction®

X. VIBHUTIYOGA 271

As well might the sun at day-break ask the world to drive all darkness.
Rash indeed would it be on my part to speak thus to you and call
you wild and thoughtless. Let Thy holy name but once touch the
ear or lips of Thy devotee and all egoistic sense of distinction drops
off from his heart. By free gift of my luck, Thou—the Absolute Brah-
man incarnate—hast come to my hand. How then should any dis-
tinction remain now to blur my vision? Should any one dwelling
inside of the Moon still be affected by heat? It is but wild talk coming
from you Oh High One". At these words, Lord Krishna was over-
joyed, and clasped Arjuna in a hearty embrace. The Lord then said,
“Be not angry at my words. The story of my manifold presences
have I recounted in the guise of the distinctions of My divine mani-
festation; with words of distinction have I tested and seen that the
undivided unity of My divine being has gone deep into your heart
in truth." Thereupon Arjuna said, “Oh God, it is for Thee to see;
on my side, I feel now the whole universe is filled by Thy Divine pre-
sence”. King Dhritarashtra remained unmoved by the account when
Sanjaya told him, that Arjuna was rising to that vision of God's uni-
versal Presence. Sanjaya, sore of heart about this sight, exclaimed
to himself; *How amazing indeed for any one to cast aside such a
(fruition) good luck?" He further bethought himself that the King
(Dhritarashtra) was probably a seeing soul. Now it turns out that
he was blind no less inwardly than outwardly. Leave him aside and
turn to Arjuna, who is now yearning to enrich the full measure of
his good fortune; for there sprang in his heart an ardent passion and
he said, “Oh God, in my mind there has stirred up an intense longing
for the vision,-directly with my (physical) eyes, in this very visible
world,—of the (internal) realization in my heart that all is God."—
being Fortune's favourite, he (Arjuna) asked thus fired with the
ambition that his eyes should now dwell on a direct cosmic vision
of the Omnipresent God. Oh hearers, he was, as it were, a branch
of the Kalpataru (wish-fulfilling tree): his desires could not fail to
bear fruit. Whatever words, therefore, he utters come true as Lord
Krishna is ready to fulfil them. For, Lord Krishna is his Great Master,
who at the bidding of Prahlada became himself the poison. Jnandev
of Nivritti will next narrate in what words Partha made a request
for the total vision of the Omnipresent God.

ERA art SATA: d do o

CHAPTER XI
VISVARUPADARSANA
INTRODUCTION

Now, woven in the story of the eleventh chapter are two sentiments
which describe the vision of the Omnipresent Deity revealed to Partha.
While the sentiment of serenity hails the miraculous as guest, the
other sentiments too share the honour of wheeling into the illustrious
line. As at a nuptial festivity, the medley of revellers too are recipients
of gifts or the finery which they show off, so does the entire galaxy
of the nine elevated sentiments of art (Rasas) adorn the splendid
throne of my mother-tongue. From the brilliant cluster, however,
the serene and the miraculous stand out in full relief as if for the very
eyes to drink in, like the gods Vishnü and Shankara, affectionately
holding each other in fond embrace. Or again in the narrative of
the eleventh, the serene and the miraculous blend like the spheres of the
Sun and the Moon, meeting on the New Moon day. Like the sacred
streams of Ganges and Jamna joining to make the holy place Prayag
(Modern Allahabad) the two elevated sentiments of the serene and the
illustrious have here blended to make another Prayag for the whole
world to take a holy bath in and to purify itself. Here, indeed, 1s
another veritable Triveni (confluence of the Ganges, the Jamna,
and the Saraswati) since amidst these two visible streams of senti-
ments of the serene and the miraculous, the Gita as Saraswati, 'S
hidden. The name of Ganges, especially applies to it at Prayag, where
it meets the Jamna and is supposed to receive underground, the Saras
wati. Verily says Jnandev “My merciful preceptor has inspire
me to make immersion into holy waters safe and secure for all by the
door of hearing. By the grace of Shri Nivrittinath, through the high:
levelled banks of Sanskrit text, hard of access an easy pathway o
Marathi words is cut out, that leads to the treasure house of Divine
Truth. So to one that lives up to the best of his faith, is held out the
Promise that a dip in these holy waters shall secure him the vision ©
the Omnipresent Madhava of this Prayaga, by which he shall I
noo (fasist) all worldly life. Let that pass! Here in this chapte!
Ee SEN the most elevated of such visible beauty i?
esounding joy has been won for the ear of Mankin

XI. VISVARUPADARSANA 273

for here, both the Shanta and the Adbhuta sentiments (Serene and
miraculous) move in their palpable beauty and heighten the other
sentiments too: this is little praise indeed, for it opens the prospect
of nothing less than absolute liberation. This is that eleventh chapter
whereto the Supreme Person (Lord Krishna) retires as his abode
of rest; and Arjuna too, the Prince amongst fortune’s favourites,
is here (to claim his share). Why mention only Arjuna who is present
at this supreme hour? For one and all here is a prospect of abundance
of Supreme bliss, now that the Gita teachings are made to appear
in Marathi garb. Therefore, Oh, my master, this is my earnest prayer
that you listen with open ears. Also my taking liberties ill becomes
the honour of a saintly gathering like this; yet shall I beseach you,
sirs, that you treat me as your child. Why indeed one does receive
with an admiring nod a parrot taught by oneself? And does not a
mother’s heart rejoice in the sportive pranks of her child? (In that
way) Oh, my masters, all my childish chatter is of your making. So
will you be pleased to listen to your own talk? You have yourself
planted this beautiful plant of eloquence, and may it now be reared
and nurtured with the ambrosial waters streaming from your rapt
attention. And then it will blossom into beautiful flowers of elevated
poetic sentiments and yield a rich crop of spiritual meanings: So
shall the world be blessed with abundance of happiness. My saintly
masters, rejoiced at these words and said, “Mightily pleased we are
with thy well-tuned words; now tell us what Arjuna said further.”
Then the disciple of Nivritti said, “Oh, that an unlettered man like
me could set forth the deep meaning of Lord Krishna’s words to
Arjuna! ! You give me the power to clothe that meaning in words!
Oh, did not the very king of Lanka suffer annihilation by the hands
of forest monkeys living on leaves? And was not Partha single hand-
ed as he was, armed with power to vanquish an army of eleven Akshou-
hinis (srsftfzvft-21780 chariots, an equal number of elephants, thrice
that number of horses, five times that number of infantry—218700
total strength of the army)? Thus, whatever the Almighty Lord
ordains, nothing in the world can prevent. In this wise, make me,
Oh saints, give utterance to the Lord's teaching. Now listen to my
Words as these set forth the teachings of the Gità that flowed from
the mouth of Lord of Vaikuntha. Oh, what a mighty wonder (the
book of) the Gità is? The speaker here is Lord Krishna Himself,
the Supreme Person and Deity, whom the very Vedas quest and extol.
How indeed may the glory thereof be aptly sung—the glory that eludes
and baffles the mighty mind of Lord Shiva? Meet it Is for me then to

274 JNANESHWARI

prostrate myself in utter humility of soul before that augustly glorious
presence. So, hear then how Kiriti yearning to gaze on the visible
presence of the Omnipresent Lord comes out with his prayer: By
inward realization he had experienced the truth that the entire universe
had its being in God; and may not that realization also spread out
as a vision for the bodily eye to dwell upon? This was the deepest
yearning of his life. Yet the profoundest mystery of the Omnipresence
of Divinity made him chary in asking that supreme favour of God.
For he said to himself: “How should I beg straightaway a favour
that none of God’s favourites ever asked before? Love forsooth
binds me to my Lord, but not so deeply as his mother; and even she
shrank from asking for this vast vision. Faithfully have I served
my God; yet in my service at best, I cannot touch Garuda and even
Garuda did not dare utter a word on this great vision. Am I nearer
(to God) than his devotees like Sanaka and others? Yet never once
did they fondly cherish such a fantasy. How may I be more beloved
of the Lord than the amorous souls of Gokul? Yet, they too, were
gulled with the puerile frolicks of the Lord as child; for another devotee,
the Lord suffered the agonies of life's journey through mother's
womb and yet held back the vision of Omnipresence as the deepest
secret from one and all. How then shall I dare to ask unwaveringly
for this innermost secret of his Divine life? And yet, if I flinch
from this venture, happiness for me there shall be none—nay life
may become an uncertainty. So shall I moot the question with caution
and leave the rest to the Lord's will: Not a little agitated in mind,
Arjuna, therefore, spoke out his desire, with that knack of artful
words which moved Lord Krishna to unveil with a rush the entire
Omnipresent vision in a few glimpses of his words. The mere sight
of the calf stirs up the mother cow into an outburst of love. Would
she then hold in the flow of milk from the udder as the calf sucks it?
Did not Lord Krishna dash up into the woods to succour the Pan-
dawas? How should He then stand the strain of Arjuna's earnest
prayer? Lord Krishna is, in sooth, the very incarnation of love:
that Arjuna's love is like wild leaven that leavens Lord's love. I?
ae union of souls it is indeed a miracle that they appear separate.

ore, on the word coming from Arjuna, Lord Krishna shall

straightway reveal Himself as omnipresent deity. Pray listen, how
the great Divine event began.

XI. VISVARÜPADARSANA 275

WIA Jars |

maga WW TEA TAT |
aq cautes Taedst Wügisd fart AA $ ou

ARJUNA SPAKE:

1 “To confer favour upon me, the supremely secret word desig-
nated as the Adhyatma (concerning the Atman) which Thou
hast uttered: thereby is my delusion all dissipated. (44)

Then Arjuna said to the Lord, *O my Lord the treasure house of
Mercy, thou for my sake, hast given utterance to the deepest truths
that are beyond words. That is the last abode of rest whereto all
Gods retire when the five gross elements dissolve in Brahman and even
the last traces of the play of soul and Prakriti are wiped out. That
truth treasured in thy heart like the miser's hoard, and held back
as the deepest secret even from the Vedas is the truth for which God
Shiva,spurning at all divine grandeur, became the hermit. That great
mystery of thy divine Being, thou hast laid bare at one stretch before
me. Yet being united to thy divine Being, how can I bethink myself
and speak thus? Thou hast indeed rescued me as I was plunged head
foremost in the great ocean of ignorance and error. Except thy divine
Being in this universe there is nought else that can be so much as
named? Yet how relentless is cruel fate that makes us the victims
of this illusion of bodily self. There swelled in me the self-conceit
that in this world, I am somebody famed as Arjuna, and I held the
Kauravas as my own kinsmen. On the top of that, I was the victim
of the most grievous dream, that by slaying them, I was plunging
myself into sin. Just then, thou hast indeed waked me up. Leaving,
Oh God my real abode, I entered the imaginary city in clouds ( tad-
T ), and was swallowing a drought of mirage. Albeit made of
Tags, the serpent made me wrench as of a real serpent bite, and it is
to thine eternal glory that thou saved my soul that was all but ruined
for nothing. Like a lion who being duped by his own image in water
jumps into the well I was drawn on the verge of self-destruction,
Thou, Oh Anant, hast saved me. Otherwise I would have rather
Preferred the waters of the seven oceans to meet and deluge the world,
Of the heavens fall in a crack of doom than have any warfare with
my kith and kin; so unflinchingly I had set my face against such war-

276 d JNANESHWARI

fare. Self-conceit had plunged me headlong into the abysmal depth
of obstinacy: and Thou standing close by hast rescued me; who else
could have saved me from destruction? A mere nothing as it is, my
own self I counted as real and dubbed the wrong men my kinsmen,
Indeed sheer madness had possessed me and you saved me. Once
didst thou take us safe from lac-made burning house, which was a
danger only to the body. But here was a disaster of the soul-destroying
fire of delusion. As Hiranyaksha f&xvarer— brother of Hiranyaka-
shyapu goaa seized upon the earth and putting it under his arms
hid himself in ocean, so did perverse error snatch my wits away and
smother them in the subterranean abyss.of ignorance. By thy
Supreme power, Oh my master, my wits have been restored to my
soul. You have thus had to pass through another incarnation of
Varaha (Boar). Boundless has been Thy mercy to me and its handi-
work is beyond the power of my words. Thou hast indeed offered
Thy very life-breath for my sake! And never a whit of thy work is
lost; for, to thy eternal glory it has borne rich fruit by uprooting the
illusion from my soul. In the lake of eternal bliss are blooming these
lotuses of thine eyes. Let them but beam with glances of grace to
dwell on that blessed soul and what a futile mockery would it be to
talk of the soul as wrapped up in ignorance! How indeed can à
shower of mirage touch the submarine fire? As for me, Oh Thou
merciful God, I have entered the innermost sanctuary of thy heavenly
grace, to experience complete union with Thy Divine self; what wonder
then that my ignorance is dispelled, and I am finally delivered from
that ignorance by the mere touch of Thy feet!

mara fg wert act frequent wu a
TAM: SAAT CHTETCETHÍH BT Gp 2 Ut

"The becoming and passing-away of beings have been heard
in detail by me from Thee, whose eyes are like lotus-petals,
as also (Thine) imperishable greatness (69

Oh Thou Supreme Lord, with eyes like lotus-petals and splendoU
of millions of Suns, I heard from Thee, at length, of the very Pr akiti
by which all created beings come into being and pass away. The ent"
domain of illusory Prakriti has been searched to reveal the inner
most sanctuary of the Supreme Spirit (Jee), whose glory the very
Vedas hold up as a garment to cover up the poverty of their uncla'

XI. VISVARUPADARSANA 277

person. And this great treasure of the sacred word springs and flou-
rishes, and gives birth to precious religious truths, because it is sup-
pliant at thy feet. Thou hast so far shown to me the unfathomable
glory that is the one Supreme quest of all spiritual paths and to be
realized in (self) intuition. The eye meets the Sun as the clouds clear
away: or the water is exposed to view as the moss is swept off; the
sandal comes into one’s grasp after serpent’s coil is untwined, as a
treasure hidden underground falls into one’s hands after the spirit
guarding it is charmed away; even so, Oh Lord, thou hast blotted
out of existence the illusion of Prakriti that had blocked my vision:
thus hast Thou made my soul rest in the absolute bliss of Brahman.
This has made assurance of thy power doubly sure, but it has kindled
one more yearning in my soul. Shall I, out of shyness, shrink from
asking thee? Where else then am I to seek what I want? Except
thee, I know not of another refuge to fall back upon. Were a fish
to feel shy towards water, or were a child to shrink from sucking
(the mother’s) breasts, what else would be there, Oh Shrihari, in the
world to support its life? Therefore, unfalteringly I must speak out the
innermost longing of my soul.” “Enough of this talk,” said the Lord;
“speak out your wishes.”

viaaa CANTATA WE |
zerfregrfa d STAAL NTE uj!

3 "Thus it verily is as Thou hast declared Thine self (to be),
O Lord Supreme. I desire to behold Thy Divine Form, O
Person Transcendent. (81)

Then Kiriti said, *O God, Thy words have indeed made my eye of
inward vision satiated with contentment. My soul is eager to behold
thine all-pervasive Supreme Personality, whose divine purpose moves
the entire universe by creation and destruction, and of which thou
speakest as thine innermost self: that primeval Essence from which
Proceed all thine incarnations—two-handed or four- handed—for
warding off the evils that threaten Gods and to which thou returnest
(after thy sport, beginning from thy rest on a watery bed, and moving
Out in the shape of fish and crocodile is done); that Supreme Presence
Whose praises are sung by the Upanishads and which the yogins be-
hold in their heart with (their) vision turned inside; and whom devotees
like Sanaka and others embrace in a mystic union, I am eager to set

278 JNANESHWARI

my eyes on this Universal Presence of which so much is heard. Since
thou hast unreservedly asked me to say my heart's wish, this then i;
the one object of my desire. All my hopes are intent on this prospect
of a direct vision of thine Omnipresence.

mer ufr moi ur zerfüfr sva
Na Adt A cd saa tt Y 1

4 “In case thou deemest it capable of being beholden by me,
O Lord, in that case, O Master of Yoga, do Thou reveal unto
me Thine Immutable Self." (89)

May be, a doubt lingers in my mind. Am I worthy of receiving such
a vision of thine Omnipresent manifestation? Hardly do I know
this. If, Oh God, thou asked why I do not know, I would answer
thus: Can a patient himself diagnose his own ailment? The urge
of my yearning to have the vision, made me blind to my fitness for
that grand vision, as to a man that is thirsty, even the sea is not enough.
Urged by my ardent longing, I lost my balance and became blind to
my worthiness. Only the mother knows best the tether of her child:
therefore it is up to thee, Oh Janardana, to gauge my worth and fit-
ness for the vision, before thou reveal it to mine eyes. Bless me, Oh
God, with this vision if thou holdest me worthy of it; or else withhold
thy hand! Why waste one’s breath in singing sweet melodies to the
deaf? And how indeed should one think that the clouds pour down
only for the bird chataka, and not for the rest of the world? And
yet such a downpour falling on a rock runs to waste! The bird Chakord
is indeed known to feast on the nectar of the moonlight; and surely
other birds are not made to Swerve off that enjoyment! But without
eyes to see the dawn gleaming is of little avail. Therefore, I doubt
not but that thou wilt reveal thine Omnipresent vision, for thou art
fresh and new ever more to the’ knowing and ignorant alike. Thy
De Er no bounds; its gifts are free. seeking not worth or demerit:

€ holiest of bliss that comes of final emancipation (Moksha), M.

hast given to thine enem; ipa
: emies. Arduous is to emancipa"
which yet humbles itself ue

LYE at thy feet and so waits upon any sous
a d i Intent 9n slaying thee, fiendish Putana made thee pee
“a Bree milk, and was forthwith exalted (like Sanatkumara) t°

ul state of union with thy perfect being. Even Shishupal@

XI. VISVARÜPADARSANA 279

who, before a large gathering of all Gods and sages at the Rajasuya
sacrifice, railed and hurled hundreds of affronts at thee—a hardened
sinner like him was installed in thine abode of Bliss! And look at
the son of king Uttanapada; did he ever so much as dream of soaring
to thee, and look at the acme of glories of steadfast abode on the Polar
star? He went out in the woods to wrest back his rightful immobile
place on his father’s lap. And thou raised him to preeminence, even
beyond the Sun and the Moon, crowning him on the (polar) seat.
Thus to all souls in distress, thou art the one giver of free grace!
Fondly uttering ‘Narayana’ as his son's name, Ajamila was raised
to the glory of emancipation by union with thee. You still wear as
a mark of proud dignity, the footprint of the sage Bhrugu who kicked
you. And the conch—the relic of thine erstwhile foeman, thou does
not leave off and is held ever more as a token of love. Thus even evil—
doers are recipients of thy grace and thy gifts are freely given un-
merited; Bali gave thee his all as alms, thou gladly served him as his
door-keeper. The harlot had never worshipped thee nor listened to
thy glories sung; she only used thy name in tutoring the parrot, and
was rewarded with Supreme bliss in Vaikuntha (thy divine home).
For these merest trifles thy hand has given the highest bliss of emancipa-
tion to many by their union with thy divine essence. How then should
I fare otherwise at thy hands? The Kamadhenu, by her plenty milk
brings relief to the whole world in distress; how then should her young
calf suffer the pangs of hunger? So it cannot be, that thou withhold
from me the gift I have asked for. Only you have first to make me fit
to receive it. If in thine eyes my vision has strength to behold the
omnipresent revelations, then I pray that thou show it and fulfil my
wishes.” When the husband of Subhadra devoutly made such earnest
entreaties in a direct and straight way, the Supreme Lord, the sovereign
master of the sixfold divine attributes (TsT1-47acT) could no longer
contain himself (for love). (It was as if) The Lord appeared to be üe
clouds seething with waters of divine mercy’s nectar, and Arjuna S
capacity seemed to be the approach of monsoon; (as if) Lord Krishna
was the nightingale, while Arjuna moved like the Season Vasant
(spring); it was as if the ocean rose in high tide, seeing the complete
orb of the full moon. Thus Lord Krishna was possessed with the
passion of divine love that was at the moment more than redoubled
in vigour, and in that surging of high exaltation of DE PE Meg
words full of mercy, loudly “Oh Arjuna, now baro ait Tan
> » av
presences without number." The Pandava dE RT 2
on one omnipresence of the Lord, yet the Lord ais ire

280 JNANESHWARI

created universe as full of divine Omnipresences untold. How wonder-
ful is the unbounded generosity of the Almighty God? Let the devotee
earnestly and devoutly pray for a boon, and the Lord (God) gives
all his richest treasures, increasing them thousand fold. Lo and Be.
hold! That deepest of mysteries, which was shut out from even the-
thousand eyes of Shesha and which chided the very Vedas, which
was kept as a secret from the Goddess of wealth Lakshmi herself—
ihat mystery was now displayed in myriad forms. It was a grand traffic
in Divine Omnipresence, exhibited by Lord Krishna; how wonderfully
majestic Partha had his great luck. Like a waking soul that lapses into
a dream and becomes himself all that he sees in the dream, (Lord
Krishna) himself became the myriad universes. All of a sudden drop-
ping down his human bodily form, the Lord tore off the curtain of
gross physical vision and behold, there opened out an infinite vista
of yogic revelation in all its richness and grandeur, not stopping to
mind, if he (Partha) has the eyes to behold that vision; the Lord was
overpowered with his divine ecstasy and said at once. “Well now
behold these omnipresences."

siaaa |

Ta A ort warty aA Een or
werte faeurf emerat Wu uon

5 The Exalted-one Spake: “Behold, thou Son of Prtha, my
Forms by hundreds and thousands : of many varieties, radiant,
and possessing manifold colours and shapes. (123)

“Arjuna, you asked (me) to show you only (one single) Omnipresence.

Where is the sense of it if only that is revealed? Now see, the all and

the one as filled by my Divine forms. Some lean, some bulky; some
short, some long; à

Some broad, some straight; some unbounded:
some wild and unwieldy (TAX); some erect and upright; some on
the move, some still; some unconcerned and passive, some loving;
some vary harsh; some stupefied and bereft of sense; some alert, some
shallow; Some grave; some generous, some iney: some wrathful,
some tranquil; some impassioned, some quiet; OE jolly, some
noisy, some silent, and some mild and tame Some wishful, some
abstinent; some wakeful, some asleep; some. contented, some dis-
tressed; some rejoicing, some unarmed, some armed; So dreadful,

XI. VISVARÜPADARSANA 281

some friendly; some terrific, some strange; some entranced in medita-
tion (varfie); some sporting with procreative work, and some in
protecting offspring tenderly; some violently destructive of people
and some only as unconcerned spectators. Thus varied and count-
less are these forms and some are gloriously bright with divine lustre
displaying variegated colours. Some are like red-hot gold, some of
greatly tawny colour: some are coloured like sky painted with red
lead (Z7 ) as at the time of the setting of the Sun. Some have an
artless beauty as if the entire canopy of heaven and earth was bedecked
with rubies, (Manika gems) while some are glistening in red turmeric
colour, radiant —like the morning Sun. Some are crystal-clear, some
blue like sapphire, some deep dark like lampblack, while some are
blood-coloured. Some yellow like brilliant gold, some dusky like
clouds, some fair, pale-yellow like flowers of “Sonchapha@ while some
are simply deep green. Some are like red-hot copper, while some
are white like the Moon. Of diverse colours are thus my forms which
you do see. They are also of as varied shapes as of variegated colours.
Some are of such peerless beauty that brings cupid himself on his
knees. Some are very handsome by their figures and features, while
others have bodies of such alluring charm and superb beauty as if
here is opened a treasure-house of the Goddess of love (isredftastt).
There are some that have plump rounded limbs, while some are gaunt
and lean. Some are frightful (mrmrzía-m), some long-necked, and
some have (abnormally) big heads, while some are weirdly ill-shaped.
There indeed is no end to these forms and shapes of innumerably
diverse kinds, and in a single limb of each one of these forms you
Shall behold the whole universe.

Teac TAT wa abet Weqemu |
aeey quura AKT d

6 “Behold the Adityas, the Vasus, the Rudras, the Asvins Twain,
as also the Maruts; many wonders that hitherto: have not
been seen, behold (now) O Scion of Bharata. (141)

Where the merest blinking casts its gleam, there unfolds a whole
creation ofa brilliant array of Suns; and as the eye shuts, all is forthwith
Swallowed up in final extinction. A hot puff of breath from the mouth
Wraps every thing in flames from which, emerge the groups of all
(eight) Vasus, including Pawak and others, and when the closely-

282 JNANESHW ARI

knit eyebrows frown their wrath, bands of the terrific Rudras swog
down. And when tender mercy moistens my face, innumerable givers
of life like “Ashwinikumaras” spring forth; and from the ears are
set going all winds and air currents. In this way are begotten races
of Gods and perfect celestial beings from the mere sporting of a single
Divine Presence, and the essences are indeed without end. Just see
them. The very Vedas babble poetry of these; for beholding them,
the whole of eternal duration shrinks into but a span, while the creator
himself is baffled in fathoming its depths. Thou behold now with
thine eyes what the three Vedas could not hear of; and feast thine
eyes on these greatest of miracles and wonders of my sportive creation.

TEE Wi Wei WAT AACA |
AM 3g pea WereassriesfW uei

7 “Here concentred in one (place) the entire universe, moving
and not-moving, do thou this day behold, (here) in my body,

O Gudakesa (Arjuna). Also anything else thou desirest to
behold. (148)

Oh Kiriti, you now do sight the entire created universe shooting forth
from the roots of hair like sprouts of grass at the foot of the Kalpataru
tree. Like motes floating in the Sun-beams (coming in through
windows), entire universes, appear floating at the joints of the limbs
(of this figure). Thou do seest in each single recess of the body the
spreading universe, and should thou also desire to set thine eyes 09
what abides beyond the universe, nothing blocks thy vision. Let
thine eyes feast on whatever thou wish to see in this Omnipresence
of Divine being." So said the Omnipresent Deity (fraia) pu
His great kindness. At this he (Arjuna) did not say if he saw oF g
it not. Lord Krishna wondered as to why he (Arjuna) was mute
(fremit. He, therefore, turned his eyes to him (still) as eager (o
the vision of the Omnipresent as he was before.)

ag At IA Zur RAMT |
fiat erf & ag: qa À Air tc N
“But thou wilt not be able to behold Me just with this thine

own eye. I give thee the Divi my Divine
ete M et ivine. Behold (now) my (154)

XI. VISVARUPADARSANA 283

Then said Lord Krishna to himself, “His desire has not abated nor
has he yet found his way to blessedness. I revealed my omnipresent
vision, he does not see it. With these words the Lord smiled, and
spoke to the beholder (Arjuna), “I have just now revealed the Omni-
present vision but you are not beholding it.” At this the wise Arjuna
said, “And who is in fault indeed? As well might a crane be lured
away to feast on moonlight (which is the birthright of the swan).
Thou art indeed holding a cleansed mirror, before a blind person;
and singing sweet melodies, Oh Hrishikesha, to the deaf and thou art
knowingly wasting the pollen of flowers before a toad (by making
him to take it); why then be wrathful at others? Thou hast opened
up before the outer eyes (4448) that which has been set down as
beyond the reach of the senses and which is unfolded only to the eyes
of the inward intuition of knowledge: how should I then behold it?
It is, however, meet that I forbear from blaming thee, and mutely
suffer all this." At this the Lord said, “truly, it is as thou hast said.
Rapt away in love's ecstatic delight as I was I forgot to bestow on
thee the power of beholding the revelation of the Omnipresent Deity.
What wonder then that it was in vain as time wasted on a seedling
sown on untilled soil. Now I endow thee with that spiritual vision
by which thou shalt behold the Omnipresent Deity. With that spiritual
eye, thou, Oh Pandava, shall behold to its entirety the grandeur of
my divine yoga and realise it in thine experience of the self." Thus
spake Lord Krishna,—the supreme Person known in Brahman Lore,
who is the very beginning of the entire universe and the holiest object
of devotional love to the entire world.

aaa sr |
Vaya WdY Ua Heat gR: |
aama orate qud STATA Ut 8 Ul

9 Sanjaya spake, "Having spoken thus, O King, Hari, the
great Master of Yoga, then, unto Prtha's son, revealed ia
Highest Divine Form; (165)

(Then Sanjaya said to king Dhritarashtra) "Oh King, the Lord Para-
Mount (*r*4df) of Kaurava Dynasty, in perpetual wonderment
I have ever asked myself, what being, in all the three worlds, other
than the Goddess Lakshmi, is more favoured of fortune? Is there any-
One on earth except the Vedas that sing the deepest, inmost truths

284 JNANESHWARI

ofthe Atman? And can any one outdo the 'Shesha' in giving persona]
service to God? Who else is there other than Garuda, that like the
yogins, toils day and night ceaselessly up the path of passionate devo-
tion to God? Yet forsaking them all, all the joys of Krishna's divine
love, from the day of the Pandavas' birth have knit together round
them. And to Arjuna of them all, like a gallant enslaved by the chains
of his sweetheart, Lord Krishna has wholly abandoned himself.
Neither a bird nor a beast, trained to vocal utterance and sport, is
at its master's beck and call as much as was Lord Krishna ready to
do as he was bid. It is amazingly mysterious how Fates were so pro-
pitious to Arjuna! Here is Lord Krishna— Himself pure Brahman
incarnate: and Arjuna the favourite of propitious fortune, is alone
worthy of feasting his eyes on the Lord's Divine grandeur: so the
Lord lavishes caresses profusely on him and pampers him. Lord
Krishna puts up with him when he is ill-tempered, and fondles him
when he is like a wayward and perverse child. It is amazing how the
Lord has gone mad after Partha. Those spiritual giants like Shuka
- and others who were born to ascetic conquest of amorous pleasures,
became Lord Krishna's Bards and took to singing rhapsodies of the
Lord’s amorous sports. Likewise Lord Krishna is the supreme treasure
in which the yogins’ meditative raptures are absorbed: and now this
supreme Lord gives himself up completely to Arjuna! I shall never
cease to wonder at this." Sanjaya added, “Oh, what is there to be
wondered at, Oh king of Kauravas? The fates are propitious to them
that are chosen by Lord Krishna." And hence the supreme Lord
said, “Oh Partha, I give thee a second sight by which thou shalt behold
Omnipresent vision.” No sooner did these words fall from the Lord’s
mouth, than all of a sudden the darkness of ignorance vanished;
Oh, verily, the usual trite utterances, the Lord’s words were not. They
were the rays of spiritual light kindled by Lord Krishna, to illumine
the majestic empire of the Omnipresent Brahman.
Then there flashed forth the light of that spiritual eye, and the
inward vision of knowledge burst up into a flame, and thus did Lord
to TEM sein the majestic grandeur of his ail penea
Omnipresent eens peepee, opened punta er. on
a canvas, the whole creati SERT eroun op vinci P ani : ine
> ion of that infinite ocean—in which the divi

E CN are as flood-tides of that eternal Sun in which is image
the Du of the universe. Once Lord Krishna, while yet a chile
swa "owed earth, and angry Yashoda seized him to chide. Feigni0’

to give unerring proof of his frightened innocence, (Lord Krisb? a)

XI. VISVARÜPADARSANA 285

opened his mouth, and lo and behold! there Yashoda set her eyes
on the fourteen regions of the creation; again Lord Krishna touched
Dhruva on the cheek with his conch, and Dhruva gave utterance
to divine Truth, that lies beyond the grasp of the Vedas themselves.
Such unique blessedness, Oh King, Shrihari bestowed on Dhananjaya.
Then, nowhere, could anything like Maya or illusion touch him,
even so much as in name. There dawned then on his eyes the
divine splendour of Lord Krishna: he was immersed in one whole
ocean of miracles all round, and his mind was plunged into the flood
of amazement. As Markandeya was once engulfed alone in the uni-
versal deluge of water, right up to the limits of Satyaloka, Arjuna
tossed about in the divine sport of Omnipresent vision. For, quoth
he, “what an immense expanse of sky was here? Who has whisked
it away and where? What has become of the great elements—the
stuff of living and lifeless creation? The four quarters have their
bottom knocked out; one knows not what has happened to
things that were scattered up and down. The very shapes of things
have vanished like a dream after waking; or verily like the sun coming
forth to swallow up the moon and the whole cluster of stars, the whole
order of created universe is engulfed in the vastness of Omnipresent
vision. Arjuna’s mind lost its bearings, his intellect itself began to
lose ground; the outgoing rays of the five senses turned back inwardly
to fill up the mind: Still meditation itself became still: quiescence
of mind was made quiescent, as if the whole mass of thoughts was
charmed away; astonished gaze cast a longing glance at the lovely
four-armed figure of Lord Krishna; that very figure spread in myriad
shapes on all sides. Like the clouds filling the monsoon sky, or splen-
dour of the sun that envelopes heaven and earth at dissolution, that
same figure of Lord Krishna left nothing except itself in that vision.
With the first rush of the afflatus, Arjuna stood quiescent in the full
blessedness of self-knowledge, and as he opened his eyes he beheld
the Omnipresent vision of the Lord. He had yearned for a visible
Omnipresence of God direct and immediate and thus did Lord Krishna
fondly bless him with loving fulfilment of his joys.

S EEXEEEEPEEEEETER: SEL EA
Aera aAa u te o!

10 “Possessing many mouths and eyes—of manifold and wonder-
s—wearing numerous celestial ornaments brandish-

(197)

ous aspect.
ing many a Divine weapon,

286 JNANESHW ARI

Then there did Arjuna gaze on myriads of faces that shone like the
stately mansions of the Lord of Lakshmi; splendid treasures of radiant
beauty flung wide open; so superbly charming did he behold the faces
of Hari that looked like blooming woodlands of bliss or like beauty
crowned and enthroned. Amidst these beautiful faces there appeared
not a few that wore horrid looks as if they were legions of grim death
rushing out for destruction; or as if they were the very jaws of death’s
yawning; or as if they were citadels of the king of terror—death, or
big pouches jetting out fire of world conflagration. The brave (Arjuna)
there beheld such horrid faces in that Omnipresent vision; there
were innumerable others too that were singularly bedecked and serene.
And even to the ‘eye of knowledge,’ the end of the faces for ever
remained out of sight. Arjuna then turned his astonished gaze to
the eyes of the Omnipresent Lord. And he there beheld myriads of
eyes like so many rows of suns that resembled full-blown lotus
flowers of varied colours. And from below the eyebrows beamed
forth brownish rays of fiery eyes that looked like lightning flashes
shot from clusters of clouds for the universal conflagration. The
sight of these wonderful marvels brought home to the son of Pandu
the boundless variety of visions in one divine Omnipresence. He
then eagerly asked himself, “where then are his feet, where is his crown,
and where are his arms?" And so ever increasing became his longing
to behold them. And how should the desire of Partha—the favourite
of supremely good fortune—fall short of fulfilment? Could the quiver
of God Siva ever send forth a missile that is futile or that misfires?
And could the lips of Brahma ever utter syllables that are empty?
Arjuna thus had a vision full and complete of the limitless Omni-
Presence. His sight, at a glance, feasted on all the limbs of that supreme
presence which even the Vedas could not comprehend. From top
to toe his eyes surveyed the majestic grandeur of that Omnipresence
bedecked with many jewelled ornaments. As the supreme Brahman
appeared as a visible person bestrewn with the splendour of decoration

made of his perfect being, it is indeed beyond the power of words tO
say what that shining beauty looked like. The glorious splendout
is the light by which the very Sun and Moon shine and by whose life-
Sustaining power the whole universe is made manifest. Where 1S
that mind that can picture the refulgence of the beauty that surrounde

the supreme person? Arjuna beheld Brahman itself adorning Brab-
man. Andashe then glanced with the inward eyes the long and straight
arms of that Person, he beheld them flashing weapons that cut ue
very world-consuming fire, Arjuna then said that the supreme G?

XI. VISVARUPADARSANA 287

filled the entire universe, so that He himself was alike body and soul,
arms and weapons, body and beauty. The rays of that light became
a furnace in which the very stars burst into pieces like parched gram
(geret ), or the fire itself, scorched by the touch, was frightened into
hiding under the surface of the sea. Then he (Arjuna) saw the im-
measurable hands of that All-pervading Person—hands as though
besmeared with vapours of the deadliest poison, or brandishing wea-
pons that looked advancing forests of lightning.

faerWreuresncu faenum: d
aabadaa dau: Regan u $20

11 “Bedecked with Heavenly flowers and raiments—anointed
with Divine perfumes—instinct with every marvel—the God
Infinite, facing everyway. (218)

Then withdrawing his vision for fear (from the hands) Kiriti glanced
over the neck and the crown where he saw wreaths of flowers—beauti-
ful flowers—which Arjuna mused with wonder, to be the source
from which the Kalpa-tree (desire-fulfilling divine tree) takes root,
on the very original fountainhead (aafo) of the great occult powers,
(or) the very home to which the tired Goddess Lakshmi repairs for rest.
Such lotuses the supreme person wore. Bunches of flowers hung out
from the crown; on the limbs rolled flower armlets and plated net-
WOrk, wreaths dangled down the back. The sparkling yellowish
Silken raiment, girded the waist down to the loins like the splendour
of the sun filling the sky. Further he beheld the divine Omnipresent
Person—anointed with sandalpaste that looked like the mount Meru
covered with gold plate, or Shiva bedaubed with camphor, or the
milky ocean wrapped with milky white cloth, or the sky overlaid with
a cloth unfolded of moon light. And what fragrance it was beggars
description—fragrance that brightens the very lustre of self-illumi-
Nation, that cools the warmth and sweat of divine ecstasy, that embalms
the sweet fragrance of earth, that enthralls even the ascetic recluse,
and that besmears the very person of cupid. Arjuna with his astonished
gaze fixed on the entrancing vision of surpassing grandeur, was at
his wits’ end to make out if the supreme person was standing up,
or sitting, or lying down. All around, the image of the supreme
Presence met the eye as Arjuna opened it outside; shutting it out
in silent wonder, he stood face to face with the supreme Person's

288 JNANESHWARI

Presence over again. In front, the supreme Person confronted him
with countless faces; and as he turned back in dismay, there too Arjuna -
beheld the same sight of Omnipresence with innumerable faces, hands
and feet. Indeed, it is no wonder that the all-pervading Deity appeared
in that vision when Arjuna opened his eyes; that the Omnipresence
was visible even when the eyes were shut, is a veritable miracle. How
gracious was Lord Narayana? For he made himself manifest as
filling all being-both what fell within Arjuna's seeing and what did
not. Thus then did Arjuna struggle through a flood of wonders to
get a foothold as solid ground; and suddenly he found himself thrown
headlong into an ocean of miracles. With such uncommonly superb
workmanship of his myriad forms did Narayana wrap Arjuna in that
Omnipresent vission. In his own being, the Lord is an all-pervading
presence, and was now besought by the Son of Pandu to reveal himself
in a direct vision of universal Presence. Hence the Lord became one
and all. And the sight which the Lord of Vaikunth bestowed on
Arjuna, is not sight that sees with the help of candle-light, or daylight,
nor does it cease to work when shut. Therefore, Kiriti saw the Omni-
presence at either end and even in the dark. “Hear this, Oh King
Dhritarashtra." So Sanjaya said to King Dhritarashtra at Hastina-
pura. Sanjaya added “Oh king, do bear this in mind, that Partha
beheld the vision of the divine Omnipresence with myriad faces bedeck-
ed with ornaments of varied kinds.”

feta quasar wager |
afte wr Aga A Sagat ASIA: M LRM

12 “Could there have been in Heaven the simultaneously ES
spreading radiance of a thousand Suns, then might that radiance
have resembled the radiance of that Mighty Being.

And where indeed, Oh King, is the thing which the radiant beauty
of the Omnipresent Divine Person looked like? Before that radian
pales even the world—destroying light of the twelve Suns together

appearing in myriad of clusters in a single moment. Fancy all the
Bae in the universe gathered together and mixed with the a
ee fire, and add to it the tenfold heavenly P877

e ce may perhaps part] diance of |
Divine Omnipresence, S partly come nearer to the rad!

‘hats
© transcendent is the divine glory of Shribat

XI. VISVARÜPADARSANA 289

by the grace of that great sage Vyasa, I beheld that all-surpassing
brilliance emanating from the Lord’s entire person,"—(added San-

jaya).

aes wT wee Thea d
HIATT WU EET ti $30

13 ‘“‘There-concentred in one place-within the body of that Deity
of Deities, the son of Pandu beheld the entire Universe in its
manifold divisions. (242)

And in one corner of that Omnipresent vision, was stored up the
whole expanse of the created universe in its manifold variety. And
like bubbles floating on the surface of the ocean, or like a Gandharva-
nagar (3*4 AT<—the enchanted city of Gandharvas, heavenly
musicians, believed to appear and disappear suddenly) suddenly
tossing in the sky, or again an ant-hill on earth built by ants or like
atoms (of earth) clustering on the Mountain Meru, Arjuna beheld
the entire universe within the body of the Supreme Person (Deity
of Deities).

ae: a faewurfaect gestu TAT: |
sory fan 24 HaTSaerTaTaT oU od

14 “There-in stark amazement-Dhanamjaya (Arjuna) his hair
standing on end, bowed down with his head, and, with folded

hands, thus addressed the Deity:” (245)

What little pulse of feeling, still lingered in him, making him distinct
from the universe, was at last silenced; and his heart too, all ofa sudden,
Melted. Inward, rapture of bliss rushed into his soul; outside, the
Senses were benumbed; hair stood on end all over his body from top
to toe, like tender sprouts of grass shooting all over the surface of
mountains washed by the outbreak of monsoons. And like the Moon-
stone that moistens at the touch of Moonlight, Arjuna’s body was
bedewed with drops of sweat. And as the lotus bud is made to sway
to and fro over a sheet of water by the clusters of bees (47 ) caught
therein (bud), in that way on Arjuna’s visible body spread the thrill
Of the Tushing of the wave of the ecstasy of Bliss. From his eyes trickled

290 JNANESHWARI

down drops of tears that looked like camphor dust coming out of
the dry skin of the camphor tree bursting open. Ever and anon his
soul surged with wave of bliss, like the ocean full to the brim rising
to the flood-tide at moonrise. So did the eight-fold signs, betokening
exalted feeling of bliss, vie with each other, and enjoy the mastery
of sovereign bliss of divine ecstasy. But even after such ecstatic bliss
of union with God, he had a sense of otherness from the Deity; thereat
heaving a sigh, he looked around and bowed down his head in
the direction in which (the Lord) was sitting, and with folded hands
addressed him (thus):

qia weabrera freq ky ou

IS Arjuna spake: “I behold all the Gods, O Deity, within Thy
body, as also congregations of the various (orders of) beings:
Lord Brahmadeva, enthroned upon a lotus-seat, and Sages
all, and Divine Serpents. (255)

All glory to thee, Oh my master! By the miracle of thy grace, the
merest mortal that I am, I have set my eyes on the all-pervading
Divine-Presence. Thy favour has altogether worked for good and
makes my heart easefully Tejoice, Oh God, that I have beheld in thee,
the mainstay of this created universe. Oh God, like herds of beasts
browsing on the top of the mountain Mandara, whole universes
seem to be scattered on thy Person. Or like clusters of stars up and
down the wide expanse of the sky; like nests of birds hanging down
from the big trees, Oh Shrihari, there appears in thy cosmic Person
the very heavenly abode of Paradise with its hosts of gods. 1 see here,
Oh Lord, myriads of quintuplets of the five gross elements as also
of (various orders of) beings in the universe. In thy body dwells the
Heaven of Satya-loka region itself. How then could it be without
the God Brahmadev (aga) Himself visible here? Looking in
the other direction, I see the very Kailasa (Lord Shankara's house):
here (I) see also Lord Shankara along with Goddess Bhavani (Parvati)

XI. VISVARUPADARSANA 291

in a tiny corner of thy body: so too, Oh Hrishikesha, I see thyself-
in this Cosmic Person. I behold here whole clans and families of
Sages like Kashyapa and others, and the regions under the Earth
(at) along with the (groups of) Divine serpents. In brief, Oh
Lord of the three worlds, whole universes of fourteen worlds seem
to be portrayed on the canvas of a single limb of thy Person; so also
do appear sketched thereon, the created beings dwelling in these
worlds. I am thus beholding the uncommonly fathomless depths of

thy being.
HaHa ga CHITI
Wea TAT ANSAT |
ard a Wed a gaea
arate fata few i 2 11

16 "With manifold arms, bellies, mouths and eyes, Thee possessing
countless forms, I behold in all directions. Neither end, nor
middle, nor again any beginning of Thee do I behold, O Lord

of the universe, that dost possess every form (in the universe).
(266)

Looking around with the light of the spiritual eye, I see myriads of
arms as if the whole space of the sky was shooting forth arms on all
Sides. So too I behold thy hands busy, doing all actions in one and
the same moment. And boundless are thy bellies, meeting my eyes
like treasures of whole universes opened on the great void (the un-
manifested Brahman). And a single glance meets a thousand of the
heads that turn up by crores in a moment as if the tree of the supreme
Brahman, laden with fruit borne on thousands of heads, has bent
low. Thus, Oh Omnipresent Lord, are visible on all sides myriads
of faces as also multitudes of rows of their-eyes. This is nothing:
even all talk of heaven and earth, and nether regions and the eight
quarters and mid-air (sky) has ceased, and I behold all and the one
in the image of the Divine Presence, curiously wondering if there
be a secluded nook, as small as an atom, wherein you are not. I find
none such: so fully you have pervaded all being. By thine infinite

Tesence, I behold, Oh Anant, is packed the entire extent of Being
-—8 compact mass of the five gross elements stored in the world.

Mused, whence thou mayst be coming, whether thou art standing

292 JNANESHWARI

or sitting, what mother’s womb bore thee, how big is thy figure, of
what age mayst thou be, and of what appearance, and what may be
beyond this, and what indeed may be thy support; now as I behold
the light that illumines all, thyself are thine own support; born of
no other being, thou art the self-existent being without beginning,
self-same for all time: neither standing nor sitting, neither tall nor
short: Oh God, thou art all everywhere, below and above. Oh, thou
art like thyself than anything else: thou art as old as Eternal Being
and thy parts are thy own Being. In short, oh Anant, as I see again
and again, thyself art everything that belongs to thee. Yet, one blemish
do I see in thine all-pervading Presence—Naught it has, a beginning
or a middle, or an end. These have I searched in all places, and not
a trace of these is visible: without doubt, there thou art without beginn-
ing, middle and without end. Thus have I seen thee All-pervading
Being. From thine all-filling Presence body forth severally many
incarnations, making thee as it were clothed in myriad coloured gar-
ments; or as if the separate beings were the trees and creepers growing
on thy mountain-high Presence, and the splendid ornaments are
the flower and fruit thereof. Oh Lord thou art the big ocean of Being,
on which are tossed separate beings as waves: or, thou art a big tree
Jaden with fruit of these separate images: or thou art like the earth,
peopled with all kinds of beings, or like the sky studded with clusters
of Stars. So is thine all-pervading Presence revealing myriads of
divine images. On thy body these spring like hair. A single part of
this presence witnesses the birth and decay of whole universes. And
who may this supreme Person be, that pervades all universes on all
sides? Well, it is none other than the self-same person that drives
a EA me (Lord Krishna). And methinks, Oh Mukunda,
E Be Ro s the universe, thou yet reveal thyself in this
ES ceh -— ne beauty to make thy devotees blessed in
colour. 3 charming née Gui = ceni Se of brownish
a oe a ae oe and mind alike, so easily to be clasped
the entire Universe! d Patou, the Omnipresent Lord of
grace, and what a jy ird an ee ESSDAIQUROT thy d
“ic is a Tite Eat ha a scien thee no better! May

my human vision is now washed off:

S with divine transcendent sight: so here I am

XI. VISVARÜPADARSANA 293
fetta vet ale a
amici watt |
Weare cat started aaa-
CATA HY AATATY i 29

17 “Wearing a crown, with mace and discus (in the right hands) ;
a mass of radiance blazing forth in all directions: I behold
Thee—to be beheld with difficulty—all around me, dazzling
like a blazing fire (or) the Sun, beyond all (power of) com-
prehension. (294)

Oh Shri Hari, is it not the same old crown that adorns thy head now?
How wonderful then that it shades with a lustre and glory unknown
before? And is this not thine ever whirling wheel in thy upper hand?
Oh Omnipresent Lord! I can recognise it as thy hand does not stop
steadying it in its unnecessary motion. And is this not thy well-known
mace to be seen in thy other hand? Are not both these lower hands
without a missile, left free to hold the reins (of the horses)? Now
have I realised that, to fulfil my Prayer, Thou, Oh Universal Spirit
and the Lord of the universe, hast revealed, all of a sudden thine
Omnipresent grandeur. How surpassingly transcendent is this great
miralce!

I have hardly the strength to stand fast in this sea of wonder-
ment: the mind itself is losing its bearings in this astonishment that
leaves little time to take breath and bethink myself if there exists any-
thing around me. Oh, what brilliance of thy Being Divine! It fills
all. Before it, even the light of fire is dazzled: and the very sun pales
like a glow-worm. Such divine brilliance is this splendour. Oh,
behold, how the entire created universe is engulfed in this ocean of
Light of thy Being, and the entire space is wrapped up in an array of

; World-destroying lightning: or as if a bed-post (cot- H7) has been

Taised on high in sky with the flames of world-consuming fires. And
the divine eye too can hardly bear the sight. Every moment, the
Splendour is increasing its refulgence and warmth; the body cannot
Stand it and even the divine sight is struck with its dazzling glory.
It looks as though the terrific blaze of the fire of world-destruction
that lay smouldering in the “third eye" of Maharudra (Lord Shiva)
has rushed out with its opening and with the spread of this burning
light, the all-consuming flames of the five fires (tand) have set

294

JNANESHWARI

out to burn the whole created world to ashes. O Lord, such a
miraculous mass of radiance your divine splendour is. For the first
time in my life have I set my eyes on this unusual light. Oh, verily this
all-filling light and splendour is without bounds.

18

waren fewer qi fray |
ASAT: SIS
AMAT FEA AAT A Wu

“Thou art the Imperishable, the Highest Entity to be known;
Thou art, of this universe, the Ultimate Ark; Thou art the
standing Guardian of the Eternal Dharma. Thou art, as I
believe, the Eternal Spirit in person, (307)

Oh God, thou art the Immutable Brahman, beyond the bounds of
the three and a half syllables of the sacred “Om”, and the very Vedas
have been in eternal quest of that final abode. Thou art the original
home in which dwells all space, and in which the entire universe is
stored up. Thou art that eternal, fathomless and imperishable Being.
Thou art the very life-blood (TaT) of religion, the self-existent,
eternally new: and I now see the Eternal Supreme Person—the thirty-
seventh (the crown of the thirty-six known essences).

19

Thou art without beginning, middle
might that works by myriads of ha

anaa

maag AATA |

qnia cab 1
E TET

"Without beginning, middle, or end; of exhaustless potence,
countless—armed, with the Moon and the Sun for Thine
“yes; I behold Thee, with the blazing Oblation—-consumer
(Fire) for Thy mouth, and, in Thine

g own radi searing-up
the universe. garance 310)

or end: thou art of unfathomed
nds and feet spread in the whole

| eee

XI. VISVARUPADARSANA 295

universe. The moon and the sun are thine eyes that sportively bespeak
thy mercy and wrath; the fury of the one frowns chastisement on
some, while the benign glance of the other bedews another with pro-
tective grace. In sooth I behold the fulfilling of thy will in these many
ways. Thy mouth is emitting light like the all-consuming flames of
the world-destroying fire, like the wild flames of (forest) fire on a
mountain that envelope whatever comes in their way. Thy tongue
lolls between (the rows of) teeth, licking the jaws. And caught in
the all consuming fire of its flames the whole universe is being tormented
with a scarring that threatens to destroy it.

aangaan fü
caret caue fear wat:
wear Tema Wer! xo

20 “This mid-space between Heaven and Earth has, by Thee
alone, been filled, as also all the quarters. Beholding this
Thine wonderous, terrific Form, the world-triad is in trepida-
tion, O Mighty Spirit. (315)

Here indeed in wonderment do I behold thine Omnipresent Divine
spirit filling the heaven, the nether regions, and the earth, with the
mid-space between these, and all the ten quarters encircling hold
to the edge of the horizon; but all this with the entire space is being
submerged in thy terrific conflagration: or it seems as though all
the rings of the fourteen worlds have been caught up in waves of the
mighty ocean of thy miraculous Being. How then should my mind,
in its lone helplessness, take in this vision of the astounding miracle?
Thine all-filling presence defies all bounds: the fierce heat of this
divine radiance is beyond all endurance of sight; all talk of happiness
in this world in this plight is at an end; the world is struggling for its
Very life that is now in peril. And it is no less of a mystery how at
the sight of thine eternal being, my mind is engulfed in terror! ! Yet
true it is that all the worlds are being drowned in the saddest plight.
But why with the divine glory of thy being in sight, should there be
à touch of evil like terror? Yet undoubtedly, that which fills my mind
m at experiencing this great vision, is not joy or happiness of any
in

296 JNANESHWARI

Worldly pleasures of life are a lure to the soul, only so long as
he has not set his eyes on thy Pure Being. And now with the realization
of thine Omnipresent vision a loathly feeling towards worldly pleasures
torments my soul. And may I not after seeing thine Omnipresent
vision yearn to hold thee in embrace; and if I am denied this embrace,
how could I struggle to live in such a grievous distress? A retreat
at this stage is threatened with the unrelenting affliction of earthly
life and death; and were I to go ahead, thine unbounded Omnipresent
vision would be beyond my reach. Alas, this poor mortal world that is
thus being parched between two fires! To such extreme plight my
passion for thy divine vision has brought my soul. Just as one scorched
by fire turns for cooling himself to the sea, and is threatened by the
terrific rushing waves, such verily is the pitiable plight of the universe
that is now being tormented to extinction in thine all-filling vision.

wat fg cat qud aaf
etapa: seat quf
wei effera:

wgafer cat eafata: qenenfe: Re N

21 “For, here are entering within Thee the hosts of Gods, some
in fright, with folded hands, hymning Thy praise. The con-
gregations of the great Sages and Siddhas ( Perfectioned-
Beings) crying ‘All Hail!’ eulogise Thee with abundant
eulogies. : (327)

Look yonder at the hosts of wisdom-loving Gods! In all devotion
of love they are entering into thy divine Being, having burnt in thy
spiritual splendour the seeds of all actions. And not a few seem to

be frightened, who are turning towards you and offering devout
prayers, with folded hands. They pray, “Oh Lord! we are fallen low
in the great deep ocean of i

ee ? We resign ourselves wholeheartedly to

ee ee cee tis beseeching you. Oh God, assemblies of
S an 1 as (perfecti > » KL:

love too are on this side P loned beings) and masters of divine

love t tying, “All Hail” and praising thy great

RE MAT o

XI. VISVARUPADARSANA 297

warfacgr Feat I a area
fods reque |

madang SAT
altered cat fafemanmda ad i 221

22 “The Rudras, the Adityas, the Vasus, and those known as
Sadhyas (Perfection-seekers), the All (Gods), the Asvins
Twain, the Maruts, and (the Manes) that drink the tepid
water-libations ; the Congregations of the Gandharvas ( Heav-
enly Musicians), Yaksas (Sprites), Asuras (Demons) and
Siddhas (Perfectioned-Beings): they all gaze upon Thee in
stark amazement. (332)

Congregations of Rudras and Adityas, the (eight) Vasus, all the
Sadhyas (perfection-seekers), the two Ashvins, the All-gods and
Maruts (winds), so also the Manes, the Gandharvas (Heavenly
Musicians), the Yaksas (Sprites) and the Demons, all the Gods headed
by Indra, and the Siddhas (perfectioned beings)—all these are be-
holding with astonished looks, from their allotted regions, thine
incredibly wonderful divine grandeur of this Omnipresence. With
their hearts struck with amazement, every moment they gaze upon
thee and lay suppliantly their crowned heads low at thy feet. The
whole expanse of (seven) Heavens resounds with their loud accla-
Mations ‘Jaya Jaya’ (All Hail) uttered with folded hands, touching
their heads in devout salutation. This, their devout supplication at
thy feet, is verily like a sylvan iris where-in the trees bloom with the
vernal flowers of (eight—fold) thrills of pious joy; and these flowers
have borne the fruit of this realising vision of thy Presence.

wd nga d agaaa
. * ct
agat agant
zg Aa: afaa Ut 33

Form with many mouths and

eyes, O. Thou of mighty arms, with many arms and thighs
and feet, with many bellies, and gruesome with many jaws,
the worlds are in trepidation, and so also myself. (338)

23 "Beholdimg Thy prodigious

298 JNANESHWARI

Good luck seems to have propitiously smiled on them with this vision
for the eyes to feast on, by which the mind sights a new dawn of bliss
in beholding thine unfathomed all-filling Presence. That Presence,
pervading all the worlds, makes even the Gods awe-struck, and yet
now the merest of mortals is blessed with a face to face Vision of it.
One single Presence it is, and yet opens up with myriads of dreadful
mouths, glances with many eyes, and wields weapons in countless
arms. Bearing innumerable thighs, feet, and many bellies and different
colours, savage vehemence seems to burst out from each single mouth,
as if the wrathful Yama (God of death), at impending world-destruc-
tion, is hurling all round fire jets, or as if the destructive missiles of
the world-destroying Rudras, are being flung on all sides, or as if,
the bands of Bhairavas (inferior manifestations of God Shiva), are
being rushed forward, or as if, guns of world-destroying power are
hurling cannonballs for the carnage of all living creatures; in this
wise, O Lord, these thy dreadful mouths are gaping on all around,
and like the ferocious lions that are crammed out of their dens which
cannot hold them thy teeth flashing their fury are sticking out of
the mouth. And these jaws in thy mouths: these have turned pitch-
black with the blood of world-destruction and verily seem to be the
very night-spirits and demons—that move out in the dark night of
destruction in their wicked glee. And as if this is not enough, thy
mouth is yawning that terror that spreads when the universal destroyer
Time is out for a ravaging war, and envelopes all creations in destruc-
tion. The poor created universe in its entire variety, at the merest
touch of thy vision, shrivels like the trees on the banks of the Jumna
E were Scorched by poison of Kaliya. In this great ocean of thine
i ERE VERE that appears strewn with universal wrecks, the
one pus po 1s verily like a tiny boat that is perpetually
s EA g on the waves of agony and distress. Oh! Lord

» pray do not tax me in wrath, not to. bethink myself

on the world’s agony, and to rest myself in the peaceful enjoyment

of the meditation on thy divine all-pervading life. I am indeed offer-
ing, on behalf of the world, my prayers which are only a mask for my
own helplessness with fright. I am Praying for my own life. Meeting
me face to face in all thine awful Vision, thou hast brought me (both

inside and outside) to an utter] iti i he
world-destroying Rudr y pitiful plight, though I held even t

a terror-stricken and have defied Death Himself-
But the strangest of miracles Oo Peu ent. ‘vine
vision as it is named: it is vet «Lord, is this AU pervadine cM

Bolas S yet the great "Tar has
with its awful dread foiled and Sieh ee a

XI. VISVARUPADARSANA 299
«qub Sea HAT
CITA SAAT |
get fg cat srefaeTeruent
fa a farartt at a fact ey ou

24 “For, as I behold Thee, radiant, touching the skies, of mani-
fold hue, with gaping mouths and large blazing eyes, I, with
my inmost soul in trepidation, find neither courage nor tran-
quillity, O Vishnu. (353)

Thou hast indeed these several angry mouths and faces, which have
beaten hollow the great destroyer Himself in striking terror, and with
their ever-widening gape have made the very sky itself shrink. The
great expanse of sky itself limits it not, nor does the wind careering
in the three worlds enfold it; and see how the vapours that can con-
sume fire itself, are cracking all around. And again, not one is like
another, being of diverse colours; thus helped by these colours, the
world-destroying fires dissolve the world. Of such unmeasurable
heat are these vapours that they might turn the whole frame of the
universe to ashes, and yet in the mouths the teeth and the jaws are
visible. (It looks) as though the very wind is being convulsed into
spasms: or the very sea is being swallowed by an inflow of high floods,
or that the fire of the all-consuming poison is out to destroy with the
help of the sea-stirring fire, or again as though the deadliest poison
is drunken with fire, or death itself has started as an unrelenting carn-
age. Such an all-devouring mouth has gaped forth as it were, under
` the cover of the deadly fire of this thy person. And it is as wide as the
Cavity of the sky itself when it is torn asunder and bursts open: or
it looks as though the deep void of the nether world is rent open by
Lord Shiva, when Hiranyaksha (brother of Hiranyakashyapu) whisked
off the earth under his armpit and took shelter in a hold underground.
So vastly stretches out from end to end to infinity this mouth with
the tongues lolling out so furiously. The whole universe cannot make
a single morsel for it, and is thus saved from its ravenous sport. And
in the cavity of the jaws yawning the valley of Death, the tongue lolling
looks like the venomous flames reaching out into the sky from the
hissing dragons of the nether world. The teeth too in their glowing
lustre stick out on the lips and resemble the ramparts in the city of
Clouds decorated with bands of world-consuming lightnings. And
how horrid the eyes look out from the hollow of the forehead and

300 . JNANESHWARI

frightening terror itself as if the violent outburst of death incarnate
is blazing out from the dark. What mayest thou intend to fulfil by
this mask of terror is indeed out of my ken. Yet certain it is that I am
struck with death-terror. In fond conceit did I yearn to set my eyes
on thine all-filling presence, and how richly have I deserved all this
as the fruit of that unearthly longing! What an exquisite vision,
O Lord, have I beheld of thine all-filling presence! ! My eyes are
now sated with that pleasure. Earthy is this body, and who indeed
cares if it perishes? Now my very soul and spirit is in peril, and I
gravely doubt if that spirit would remain. For, terror may shake
the body, or at most might distress the mind, and even unnerve the
intellect: but now the inner soul itself, that is beyond and above all
these, enjoying its blissful state— that very tranquil soul is a sickening
sight: or what a tremendous power this realisation of thine all per-
vading Presence is? It has even dislodged the illumination of self-
knowledge; and my iie of discipleship to thee—my divine master—
is itself in peril. Oh God, in the presence of thy all-pervading being,
my heart is almost in a dead faint and I am struggling to gird it with
courage. Courage has lost her ground in my name and then I have
had this vision of thine all-pervading Presence. Be that as it may,
thy spiritual precept has totally bewildered me. Oh, my poor helpless
soul, that is Tunning wild, eager to find a heaven of rest and finds it
not. Life itself has fled before this great rack and ruin in the shape

of this Spectacle of thine all-filling divinity. How then should I live
at all if I were to keep quiet?

wem a à qafa
ma BTA TAT |
feat + ot 4 at | af
Wes Sar oferta Ry n

RA

25 joe us With the gruesome jaws, and resembling
dus th ^00m; the moment I behold them, I cease to
DE y bearings, and find no solace. Be gracious, O Master

eity, Thou that dwellest Within the universe. (375)

XI. VISVARUPADARSANA 301

view. And the dense mass of teeth and jaws, too thick to be held
between the two lips, are striking out on the lips to form, as it were,
the thickest hedge around sharp deadly weapons. These awful mouths
of thine overflowing with furious vehemence are indeed raining tor-
rential death on us, as if they are like the Takshaka, the deadliest
viper replenished with venom, or the very night of universal Death
possessed by Ghosts; or the very fire of lightning that is flourishing
fiery weapons. What things should indeed survive that universal
holocaust in which the flames of the fire of world-conflagration are
fanned by the tempestuous whirl-wind of world annihilation? So
horridly destructive are these mouths of thine; at their sight all courage
has left me; a grievous delusion has come upon me and I have lost
my bearing knowing neither myself nor where and how I stand.
No sooner did my eyes catch a glimpse of this all-pervading presence
of thine, than is totally dried up the fount of happiness in me.

Now hold thy hand in this topsy-turvy welter of things. Know-
ing full well as I do, that thou wilt forbear, I am nevertheless asking
for this immediate relief; and I pray: Thou save my life from this
utter extinction by being swallowed up in thine divine being. As
thou art our master, Oh Anant, I pray to thee to overlay my life as
with a shield to rescue it from destruction and stop this career of total
annihilation. Oh Thou, the supreme Lord of all Gods, by thy divine
Spirit does the world live; how then should thou, unmindful of all
this, take to this wake of destruction? Therefore, Oh God, may thy
grace forthwith dawn on me tearing off the veil of illusion (thy Maya)
and save me from this perilous plight. All this while piteous have
been my repeated prayers to thee; because, terror-stricken I stand at
the sight of this all-filling image of divinity. Though thrusting myself
into the jaws of death itself, single-handed I repelled the attack on
the city of Indra. But, Oh God, what I stand fronting is not on a level
With those deeds of valour. Here outdoing Death himself, thou hast
Set about swallowing all of us along with the universe entire. The
time was not indeed ripe for world-dissolution; yet all of a sudden,
the world strangely enough is running down to its annihilation at
thy hands—yourself being the Protector; alas, how cruel for the poor
World that has had such a short life? Yearning for blissful peace,
l longed to have a vision of the all-pervading image of Divinity; and
What a disaster meets my eyes? Alas, the whole world is now gomg
to rack and ruin, and is being swallowed by thee. Do I not see with
My eyes that into thine innumerable gaping mouths all these armies
- are being swallowed swiftly?

302 JNANESHWARI
MA A cdi EA FAT:
wd maaa: |
ATR AT: qauaemuret
ASTRA METÀ: t VEU

26 "And here are the sons of Dhrtarastra, all, together, also
with congregated Rulers of the Earth, Bhisma, Drona, like-
wise this (Karna) son of the charioteer: along too with the
chief warriors belonging to us (392)

Are not these the warriors of the Kaurava dynasty? and the sons
of the blind King Dhrtarashtra? They have been hurried fast along
with their retinues into thy mouths! The assembled kings of several
countries too that came as allies, are being wholly gulped down;

not one is spared to return to tell the story of their sad fate.
And thou art gulping down greedily swarms of elephants in rut,
and art revenging their Mahouts (rider-keeper) too. [Note: There
is Wea: in Kunte Edition the word is #T@it (4z) while in the Bhide
Edition the word is smarcfr (urgg)]. Crowds of Artillery men and
gunners, no less than multitudes as of infantry-men, are being lost
in thy mouths. Myriads of deadly weapons are being swallowed up
in thy mouths, although they are twin-brothers of Yama— God of
death-and each single weapon is capable of consuming the entire
universe. And the four-armed vast hosts in battle array ( ag% a7),
along with the equipped chariots with horses harnessed to them, are
being taken in greedily without being worked about between teeth.
How well-pleased thou art with all this carnage? Alas, here thou
hast finished Bhishma, than whom no better lover of truth and valour
is met with: and that Brahmin Drona too is slain. Oh, what a pity;
even the warrior Karna, born of the Sun, has disappeared—gone
completely—the same way; while the principal warriors on our side
the upshot of hs ding ys Oh my God! Strange indeed i
presence, and brought ae aces fora sien of Divine Omar
universe. Erstwhile the A Shand g SLUT on ure wince
tions; not content with thi “ recounted his principal divine emana-
"e Onsen is, I importuned the Lord for direct visions
: ot but suffer what is foreordained by fate that shapes

head in daye of yor, the Ga oy lat must et on MY
EL ? w.
in the possession of nectar; S Bumed the occean were Diese

not content with the gift, the Gods went

XI. VISVARUPADARSANA 303

on churning, till the occean turned up the Poison of deadly virulence.
In a way that grievous disaster was, as it turned out, a bit of a trifle,
since it was warded off, and Lord Shankara saved the world from the
danger. But who can quench this holocaust of blazing blast, and who
can swallow up the whole vault of heaven, brimming over with poison,
and who indeed has the gigantic strength to wrestle with the great
destructor? Thus did Arjuna sorrow over the great vision, and was
distressed in soul; but he could not catch on the inner motive of the
Lord. Seized with the delusive phantom, Arjuna had imagined him-
self as the slayer and the Kauravas as the slain!

By this mighty vision of His Divine Omnipresence, the Infinite
Maker, smashed the delusion. Under the cover of that vision of his
Omnipresent might, Lord Hari revealed the great truth that none
other was the slayer, and the Lord Himself in good sooth blots all
things out of existence. The son of Pandu was ill at ease to lay hold
on this truth, and with great affliction of soul he quailed ever and
anon before that prodigious vision.

aar & eurem fase
STH AAAS d
afaina aaa
AeA aeaa: dH Vo d

27 “They hurry forward and enter Thy mouths of gruesome
jaws, awe-aspiring. Some, caught within the interstices bet-

wixt the teeth, are seen with their heads crunched to powder.
(410)

And then he said, “Oh look here; like clouds melting suddenly in
the sky the armies on both the sides, with their swords and armours,
have disappeared in thy mouth. Or, as at the end of the world-cycle,
the great destroyer, all wroth with the universe, clasps in a single
deadly embrace all the twenty one heavenly vaults along with the
- ether region to crush them out, or as the pomp and prosperity of
hoarded wealth of niggards vanish all of a sudden, the moment the
ates become unpropitious, in the same way, the fully equipped armies
assembled here, have disappeared into thy mouth: alas the pity of
it, how relentlessly they are bound by karma? Not a single of these
Could escape (safe) from the mouths. Like the tender shoots of the

a JNANESHWARI

Ashoka tree which a camel grabs and chews, all these men are lost
forever in the mouths. And see how the crowned heads are being
pounded between the pincers of the jaws? Some of the pounded
crowned jewels seem to have stuck up in the interstices between the
teeth while some crunched to powder have spread out over the bottoms
of the tongues, while others are stuck up to the pointed ends of the
jaws. Indeed the great Destroyer the Omnipresent Deity has gulped
down the able-bodied men and yet their heads He has kept together.
In truth the heads are the best part of the body and so could survive
the wholesale slaughter in the destructive mouths. Arjuna went on
“Earth-born creatures have no other course open to them and thus
the whole world becomes an easy prey in the abyss of these mouths.
The entire creation goes the way of this abysmal death and the De-
stroyer Omnipresent Deity is standing unmoved where He is, and is
gathering in quietly everything that finds its way to his jaws. All
the Gods of the heavenly region, including the creator himself, are
entering into the upper mouths, while the common warriors are
rushing into the mouths lower down. And myriad of smaller creatures
are being finished just as they are born. So not one slips out of the
strangle-hold of these mouths:

War adai ags:
apaatia raf |
an aa emnt
Raa aama 2c N

“As of the rivers their water-rapids race onward heading
sheer for the ocean, so these heroes of the world of men enter
Thy fierce-flaming mouths. (423)

28

Just as the courses of big rivers move gently and easily into the ocean,
so eee universe on all sides is rushing into these mouths. All
created beings moving along the pathway of life are speedily treading

the footsteps of days and nights, to bring to consummation the
journey's end by being united with thy mouth.

-Akado os ssim D eel.

XI. VISVARÜPADARSANA 305

29 "'Aswithin the blazing fires the moths, with accelerated velocity,
enter for destruction, just so, for their destruction, enter the
peoples right within Thy mouths, with accelerated velocity.

(425)

Like swarms of moths falling into the blazing valleys of burning
mountains, all these men are falling into these mouths, and whatever
enters these mouths is wiped out of existence with their very names,
like water falling on red-hot iron.

areata: saat faeta 3o N

30 "Ever and anon dost Thou lick up (Thy lips) all around, as
Thou devourest with Thy blazing mouths the entire worlds.
With Thy radiances filling to brim the entire universe, Thy
fierce rays cause excessive burnings, O Vishnu. (427)

And what an uncommonly ravenous hunger has been stirred up here,
that is not appeased with so much victuals. See how the tongues are
Seen lolling out to smack the lips, as though a patient, recovering
from illness, is glutting himself with food, or as though a starving
beggar were faring in a famine-stricken Jand. What a voracious
appetite it must be that is gorged with food from which nothing is
excepted. How unquenchable is this greed of thine on all sides that
is impatient to suck the ocean dry in a single draught, or make but
à single morsel of a whole mountain, or grind the whole frame of
heaven and earth (agrem) under the jaws, or gulp down all the four
quarters (of the compass) or lick off the starry vault above? Indulgence
inflames passions, or as fire blazes up with fuel, so the ravenous hunger
is glutting the mouths the more voraciously, the more they are devour-
ing the victims. Behold, how a single mouth yawning to make the
entire universe rest on the tip of its tongue, as if it were a wood-apple
(35) thrown into the submarine fire. And myriads of such mouths
àre opening in this Omnipresent Deity; but where are the universes
to feed them? And one knows not why they are so many with no
food to feed them! ! Oh Lord, the entire mass of created beings is

306 JNANESHWARI

caught up in the flames of these mouths, as if flocks of deer are trapped
in forest fires. The entire universe is for the present brought to this
wretched plight. This indeed, is not Omnipresent Lord God, but
in truth, relentless Destiny, as though, like fish, in the net of the world-
destroyer, are caught the created beings. How are these poor created
beings to come out of the meshes of the lustre of this Divine Body?
Indeed these are not the mouths of the Divine Person; rather, they
are so many burning lac-made houses hurled at the world. The fire
knows not the pangs of being burnt alive; Yet whatever creature is
touched by fire, cannot but lose life. Oh, the sharp weapon is hardly
aware of its lethal power, nor indeed, the deadly poison of its baneful
work; in that way, Oh Lord, art thou unmindful of the fury raging
in thy mouths, but the worlds in the mouths are simply burnt to ashes.
Oh, thou art the unitary Being, the Great Soul, by which lives and
moves the whole universe. Then how art thou raining death and
destruction on us? I have now given up all hope of life, and thou
too, I beseech thee, be pleased unshrinkingly to tell me all that is
in your mind. Where indeed wilt thou withhold thy hand from this
raging fury? I pray, thou remember thine abiding mercy as Protector;
may Thy grace be turned at least to me.

menig A wt wearpredt
WI I aa waa
Ragi naai
TR sremfa aa safer u 32 n

31 “Relate unto me who Thou art, Thou of fierce form. A saluta-

tion unto Thee, O Foremost of the Gods. Be gracious, I desire
to know in fulness Thee that art the Primal One, as I do not
understand (the purpose of) Thy actions." (444)

Therefore, Oh thou Almi
the Primal source of the th
by the Universe, do but’

ghty that art known only by the Vedas,
ree worlds; Oh thou Supreme Being adored
Once listen to my prayers". So saying the
Cx placed it) at the feet of the Lord an
1 j ear my request. ision O
the Omnipresence for peace of Rr ion RM en of
a sudden swallowing all the worlds. So (tell me) who thou art and

to what purpose thou joinst many dreadful mouths? Why art thou

XI. VISVARUPADARSANA 307

wielding all these weapons in all thy hands? Oh, thou in full wrath
hast grown to such giant size that the very sky is made to look small,
and why art thou frightening me with thy angry stare at me? And
why Oh Lord, art thou vying with that all destructive Yama ( Faiq)?
Do tell me all that is in thy mind.” At this Anant said: “You ask
me who I am and why I have grown with such raging fury."

saaara |

asia titre Waqgt

way eie TIT: |
aceasta cat a wfawrfer ad
Asaka: TAHT ATA: 1-32 0

32 "The Exalted-one spake: “I am the Time (—Spirit), grown
to maturity and causing the destruction of the worlds, who
am busy (now) in withdrawing the world (within Me). Even
without thee they would cease to be: all the warriors that
are stationed in the hostile armies. (451)

Hear then, “I am in very truth the Time (-Spirit—9Tz) that has grown
to fullness for world destruction. See these innumerable mouths
of mine that have yawned and I shall now swallow the universe.”
At this Arjuna said, “Alas, in my first distress, I turned to Lord
Krishna for help, and besought Him for relief; and with what a
tremendous fury He has burst upon me! !" Lord Krishna too fearing
that His harsh words might cut Arjuna to the heart, spake thus;—
"Mark ye, Oh Kiriti, one thing that relieves the fury of this destruc-
tion; ye Pandavas shall enjoy a secure existence out of this universal
destruction.” These words gave Arjuna a fresh lease of life that was
almost departing, for he was indeed in.the very clutches of death;
and now recalled to life, he became heedful of Lord Krishna's words.

ord Krishna said, “Oh Arjuna, mark ye, that ye Pandavas are dear
to Me; so you Pandavas shall be safe, while everything else is being
engulfed by me. The universe you have seen going into my mouths,
55 verily like a morsel of butter, falling into the dreadful thunder-
bolt fire, and doubt not for a moment what is hidden behind this
terrific sight. These armies are vainly indulging in empty talk. On
the strength of this four-limbed army, they are vying with the great
destroyer, being infatuated with the conceit of their power! They

308 JNANESHWARI

aver that they counter-plot the creation of a new universe itself
(secat afte), and would vow vengeance against the great slayer,
and would drain to the dregs, in a single draught, the entire world.
They would gulp down the entire earth, would burn the very canopy
of sky, just as it hangs, and nail down with arrows the wind to one
single spot. Thus these assembled hosts of warriors are seething
with the lust of battle and vaunting their valour to scoff at the God
of Death. With their words cutting sharper than their weapons,
and with their eyes glowing with a glare, fiercer than fire, they make
the malignant virulence of even the deadliest poison taste sweet.
But know these to be nothing more than mansions in air-cities of
cloud-land, or mere men of straw stuffed with void. Or they are like
paper-fruits drawn in pictures. It is as though a mirage is in floods;
or a snake made of rags and not a real army is facing you. They are
thus mere well-decorated puppet show.

TENT ana ut waa

waa fem: qia
Rimani wa Were 1 330

33 "Therefore, do thou stand up and win glory: overcome the
enemies and enjoy an opulent kingdom. By Myself they have
even been already killed: a mere instrument (for it) do thou
become, O Ambi-dexterous (archer). (466)

But in truth, the

power that moves and lives in them has long since
been absorbed b

Jy me, and now these warriors are a lifeless mass of
puppet show, like the figures of a potter. The puppets that dance
by the pulling of strings, tumble down by the merest touch, when
the strings snap; so these armies arrayed in a stately show, shall ere
nee be shattered: Rise up then and act like a truly wise man. On
are of Go-grahana’ (ET) thou thyself hurled at this
ae Bn UR aa magic missile that infatuated them; thus thou
fies me the hands of that faint-hearted Uttara of Virát.

ut here the present army is (already) bereft of life and you shall

ae roy it without any effort and win eterna] glory "Single
an did Arjuna vanquish the enemy and win victory." And
this shall not be a mere victory d.

à for it brings along with it the entire
kingdom, so shalt thou be a mere tool, in my e oh Savyasachi-

AMNEM. UU

XI. VISVARÜPADARSANA 309
gt a died wo WOR OW
HH TATA ATTA TTT a
HT gated Wie WT RT
Ted Saas TH AIT d 3Y Ud

^34 “Drona and Bhishma and Jayadratha and Karna, as also the
other warrior heroes, have been by me (doomed to be) killed;
them do thou kill. Feel not distressed. Fight: thou shalt
in battle vanquish thy opponents.” (472)

Stand not in awe of Drona, and be not terror-stricken in the presence
of Bhishma, and do not scruple to hurl thy missiles at Karna. Be
not distressed in mind as to how best to get rid of Jayadratha and other
warriors of fame here. They are now one and all little more than
portraits of lions, that could be rinsed by the merest touch of a moist

‘hand. Now, Oh Pandav, after this despicable lot, to which they are

doomed, of what avail is all this battle array? It is all illusory phantom;
their real essence is engulfed by me. Their brief span of life ended
the very moment when you saw them falling into my mouths. What
remains of them now, is but empty rind pealed and withered. There-
fore, now rise forthwith, and kill them that are already slain by me.
Do not bemoan an imaginary grievous disaster. An archer himself
fastens a target and shoots the mark triumphantly. So you behold
Me as the real cause of all, and you shall be a tool in my hand. Oh,
dear Arjuna, all that waged war on thee has been now rooted out,
and thou art now the master of complete victory, that brings thee
to the full enjoyment of the Royal state. On the annals of this universe,
let this be written that thy kinsmen of evil mind, who swollen with
the lust of power had shaken the world with their unvulnerable might,
Were swept away without much ado.

aaa Tare |
Uae Fat HAT
gares: eter |
Tara TI Tate FT
amare aerate: TTT 340

310

JNANESHWARI

35 Samjaya spake:— “Having heard this word of Keshay

(Krishna), the Diademed-Prince (Arjuna) with folded hands
and in trepidation, having once again proferred obeisance,

in extreme fear and with voice choked and trembling, said

unto Krishna.” (482)

Jnanadev says, “(Oh hearers) Sanjaya narrated this whole story
to Dhritarashtra, the king of the Kaurawas, who was full of dispon-
dence and sorrow at heart. And the words of the unfathomed Omni-
present Anant—the Primeval Supreme Lord of the universe, were
solemn and deep sounding. These words of profound import flowed
with a sound that resembled the torrential waters of the Ganges rush-
ing down from the regions of Satya-loka, or the loud thunders of
big clouds storming suddenly from all quarters, on the deep sounding
boom of the Milk-ocean churned by the Mount Meru. Arjuna caught
at the words that were thus uttered: and his whole body shook, be
it from fear or ecstatic joy. Bending low in devout earnestness, he
lay prostrate again and again with folded hands. Struggling to speak
out, he felt the words sticking in the throat for fear or joy one may
guess. The words in the verse show how deeply Arjuna felt at the
words of the Lord. And then folding his hands as before and touching
the feet of the Lord in reverential dread, Arjuna spoke thus:—

Immutable we hold is the

36 Arjuna spake—“

SET STU |

eat EAHA qu serat

WI WMI pd
waite vie feat rafa

aa areata a farses: H3Su

rr e= Quite in place it is, O Hrsikesa ( Krishna)
that in glorifying Thee the world finds supreme joy and be-

comes passionately attached. Tho Taw 4 a,
flee in (all) dire e Evil Sprites, frig

; ctions and all the gathering crowds of the
Siddhas (Perfectioned Beings) proffer, obeisance. (491)

great truth clothed in thy words—‘I am
nd destruction of all things is my spor t."
to reason, that ‘Kāla’ the great Destroyer

XI. VISVARÜPADARSANA 311

as thou art, Thou shouldst swallow up the Universe at the time when
it must live and thrive. How should enlivening vigour of youth ebb
away all of a sudden and yield place to untimely age and decay? And
so what thou willest shall not in all probability befall this Universe.
Oh Anant, can the sun ever set at noon before the measure of four
Praharas of the day is up? Indeed, in Thee, who art the neverceasing
‘Kala’ (everlasting time) the three cycles, Past, Present and Future-
unfold and work out in action at the appointed hour. When things
are in generation, (sett) the powers swaying sustenance and decay
are held in abeyance; and during sustenance-cycle, generation and
decay cannot hold sway: during disolution, powers of generation
and sustenance are made to cease from action. And this order has
existed in all eternity and is unshakeable. Therefore, the prospect
of the Universe being swallowed by thee at the time of its full flush
and bloom of life and enjoyment, jars on my soul". At this, the Lord
nodded his assent saying, “Oh, a direct vision I have given thee of
the two armies which are fatally fronting towards their doom; all
else will go the appointed round of destiny." No sooner had Lord
Krishna finished than did Arjuna glance his eyes back to behold the
order of the Universe, with all things unimpaired and untouched as
before. Then he said, “Oh God, Thou art, in truth, the mover who
pulls the strings of all things on the stage of this universe; and so the
universe has now been restored to its proper place as ordained. This
however recalls to my mind the glory of thine acts by which thou
savest earth-born mortals thrown into the ocean of misery of this
life: and frequently recollecting these deeds of thine exalted glory,
I rejoice in the ecstasy of blessedness and roll in full swing on the
Waves of that everlasting joy. Oh God, the universe being made
blessed by the new lease of life, is seen to be bound to thy feet by the
lies of love, and evil-doers are being chastised evermore. Thou art
terror to the wicked demons in the three worlds and so they are seen
to flee before thee beyond all quarters. Here the Gods, heavenly
beings, the human beings—nay the entire universe of created beings
are exulting to find their life in thee and are doing obeisance to Thee.

raea A A AACA ACI
maA serere |
aaa Pur sura
AMAL Wedq den uq ROM

— — RR E

ae a MÀ € €

a A Eier ua t a it ig t

312 JNANESHWARI

37 “Wherefore should they not have proffered obeisance unto
Thee, O Mighty Being, who art greater than even Brahmadeya,
the Prime Creator? O Infinite Being, Supreme Deity that
dwellest within the universe, Thou art the Imperishable, the
Existent and the Non-existent and what is beyond them (both).

(507)

Oh Narayana, why indeed are these demons flinching from thy feet?
Why have they betaken themselves to flight? But one need not ask
Thee. We can know for certain that darkness cannot but be dis-
pelled at sunrise. Thou art the very fount of all light, and at thine
all-filling light, spread before our eyes, the evil-doers (the demons)
are simply swept away like dust. What remained beyond our ken
all these days, Oh Shri Rama, we have come to see in thine awful
grandeur and glory. Thy divine Will gave birth to the Mahat-Brahman
(Absolute Primeval Matter) which has in it the seeds of bringing forth
whole cycles of universes and spreading out the creepers in the shape
of creatures all round. Oh God, thou art the Supreme Essence un-
limited and self existent. Thine attributes, Oh Lord, are unlimited
and infinite. Oh God, Thou art the limitless and eternal Self-poised
Spirit, and the Supreme God of all Gods. Oh God, thou art the very
fount of life in all the three worlds. Thou art the immutable, un-

ceasing Spring of eternal bliss. Thou art both the existent and non-
existent and what is beyond both.

38 vale art the First of the Gods, the Most Ancient Spirit;
ou art, of this universe, the Ultimate Ark. Thou art the

knower and the known
. : )
is the universe pervadi and the Highest Abode. By The

ed, O Thou (Person ) Omniform. (514)

QUE DEM 5 eS of the Prakriti (matter) and of Purusha
. imat imi ;

art without beginning; ate, that limits the sphere of Mahat. Thou

cd and the ageless Spiri t
i : TER on pirit Thou art. Thou att,
indeed, the very Spring of vital life of the entire universe: Thou art

NL manam

XI. VISVARÜPADARSANA 313

the ultimate treasure of happiness (frama) to created beings.

By thy hand is wrought the knowledge of the dateles past and
of the infinite future. Thou art, Oh Thou Spirit Absolute—the un-
divided Unity of all Being in the eyes of the ‘Shruti’, and Thou art
the pure Bliss that comes from meditation on essential Self. Thou
too art thyself the support of the foundation of all the three created
worlds and truly art thou said to be the ultimate abiding Abode.
Into thine own being enters and is absorbed the Mahamaya (World-
illusion) at the end of the world. In brief, Oh God, created by thee,
the universe is grown and pervaded by thee. Who then, Oh Omni-
present Lord, would be able to aptly set forth in words thy glories?

STATS eur Sm:
saaa Tira 0
HD asg AEH:
gea was eet eed ou ae N

AA: yeaa Wore
asg qd ada us a |
Herrera a eet ara ec

wd ref aA We: vol

39 “Vayu (Wind God), Yama (God of Death), Agni (Fire
God), Varuna (God of Ocean), the Hare-marked (Moon
God), and Prajapati (Lord of Creation) art Thou, as also
the Great-Grandsire. Obeisance, Obeisance let there be unto
Thee a thousand times, and yet once more obeisance unto
Thee: Obeisance.

40 Obeisance before Thee, and obeisance behind Thee: let there
be unto Thee obeisance from all (sides), O Thou that art
the All. Thou art of infinite potence and ( unbounded) valour,
and as Thou dost attain the All, Thou art Thyself the All.
Thou pervadest the All, and art hence the All. (519)

And is there anything indeed that is not in thee, and is there a single
Spot, wherein thou dost not dwell? So let that be. I bow to thee,

d

TOU id e MER p mi n i t a o i T a

314 JNANESHWARI

just as thou art visible now! Oh, Infinite Lord, Anant, thou art the
Vayu (wind God), thou art the Yama (who adjudges according to
desserts); thou art the Agni, that animates all living creations. Thou
art the ‘Varuna’, (God, ruling the great deep Ocean), as also the ‘Soma’
(the God Moon). Thou art God Brahmi, the creator of the universe;
thou art also the Primeval Supreme Being who created Brahma.
And in whatever other visible or invisible Presence Thou manifest
Thy self, I bow, Oh Master of the Universe (mtata), So with devout
heart did the Son of Pandu bow to the Lord, and repeatedly he said,
"Obeisance to thee, Oh Lord. My obeisances again and again."
Glancing then with eager eyes over the Omnipresent Deity from head
to foot, he again repeated obeisance-obeisance unto thee, Oh Lord”,
As he beheld the Deity, turning his glances over the diverse parts,
his mind was enraptured, and he spoke again, ‘‘Obeisance-obeisance
unto Thee Oh Lord". And there beholding in the person of the Deity
all.the created beings in the universe-animate and inanimate alike,
he said, "I bow down to Thee-I bow down to thee, Oh Lord". As
all these miraculously wonderful myriads of manifestations of the
Lord's Omnipresence stirred up before his vision ever and anon,
he repeated “‘Obeisance-obeisance unto thee, Oh Lord". Baffled
though he was in any further invocation of the Lord's praises, he
could not contain himself for joy, and in the ecstatic rapture of his
devout passion for God, scarcely could he be aware how he was burst-
ing into song. Thus, in brief, a thousandfold bows, he made, and went

- 10n, “Oh Shri Hari I bow to thee as thou standest face to face before

me. In vain might we ask if the Lord Almighty has a front and à
rear: So do I offer my obeisance from the rear too; standing in the
rear, Thou mayst be said to be at my back, albeit to the world, thou
art neither in front nor in the rear. To recount thy diverse parts several-
ly is, Oh Lord, beyond the power of my words. Therefore, I bow to
thee, the Be-all, and the Soul of all at once. My obeisance unto thee,
Oh Lord; there is no limit to the glory of thy Majesty. Thy might is
unfathomed: Thou art the self-same abiding Essence at all times.
Thou art the universal Presence everywhere. The sky itself becomes
all the spaces in the vault of heaven, and abides as all-pervading sky:
even Thou art the Be-all of all things, and pervadest all things, 22

art the Unity of all things. In short, thou art the entire universe thy

XI. VISVARÜPADARSANA 315

FAT TASTE UTE ATT WL N

41 “Deeming Thee as a comrade, whatever of uncivil I have
spoken, (to wit) 'O Krishna,’ ‘O Scion of Yadu,' or 'O Com-
rade’: it is as not knowing Thine greatness that it was thus
spoken by me, through heedlessness or may be, through
fondness.

But of this thine exalted eminence, Oh Master, we knew little, and
dealt by thee, reckoning thee as but a kinsman! How grievous have
been our misdeeds? We wasted away ambrosial drink on dusting
and brooming floors ( wur ), we bartered away a wish-fulfilling
cow ( area ) for a lamb. We chanced upon a rock of Paris (Stone
which changes other metals into gold) but we broke it into metal
for ground-work. We cut down a Kalpataru tree for fencing in
our fields. We fooled away thy Presence with us simply as mere
friendship, as one stumbling upon a mine of Chintamani gems might
waste them away for the purpose of hurling them at stray cattle
to scare them away. Why go so far as that? Just take the
Present occasion. What a paltry business of warfare! Yet we have
dragged thee down, the very Supreme. Brahman, to become a cha-
rioteer. We sent you, Oh generous one, to the house of the wicked
Kauravas, as arbitrator of our quarrel. In this way, alas Oh Lord
of the Universe, thou hast been bartered away by us for paltry gains.
To the yogic seers, Thou art the blissful raptures of Samadhi (Medi-
tations), and what a pity it is that unmindful of all this, I gloated

Over jesting talk with thee.

fag sre srt |
qasan wq Wu
ad um camem ux
42 "Further, in sheer merriment, whatever disrespectful treat-

ment has been shown unto Thee, be it in the o EE
lying down or seated, or at banquets, Qdeyutas ca Us

tu c ape tae!

Oan RR

> = ————————E——————EE-
CUm te aia LGC L SEL LEA GGL ALLL ILE LDS

316 JNANESHWARI

wast alone, or there in company: for all that do I beseech
forgiveness, O Thou that eludest definition. (544)

Of this universe, Thou art indeed the Supreme Being uncreate and
existing without beginning; and being ignorant, what recklessness it
was that we talked jestingly to Thee as to a common-place kinsman!
During the frequent visits to Thy palace, a glad reception, with all due
honours at Thy hands greeted us, and shouldst thou be remiss, indig-
nantly we departed from Thee, as from a chum, thus bringing thee,
Oh Lord, to thy knees to coax and blandish on so many occasions,
Arrogating wisdom, often did I turn my face away from Thee; was
such haughty act befitting my unworthy self, Oh Lord of Vaikunth?
But alas! I have been guilty of such profanity. With thee, the Supreme
Lord of the universe, at times, I had sporting contests in wrestling,
and wielding the bludgeon, we spurned at Thee and furiously duelled
with Thee; and in playing a game with dice often did I unblushingly
claim for myself the best things and durst to counsel Thee, the Su-
preme Deity. At times, I bade defiance of Thee bragging “I owe
Thee nothing.” So grave have been our offences, that their enormity
has outstepped the very bounds of the three worlds: but I will swear
on Thy feet, that they arose from my ignorance of Thine Infinity
Divine. At meal time Thou didst turn Thy loving remembrance to
me, wanting to share the meal with me, yet vain arrogance swelled
in my breast and left me in a sullen mood. I never scrupled to play
and sport in the precincts of Thy chamber, and had no qualms in
retiring in thy own bed. I called Thee ‘Krishna’ and deemed Thee
as no better than one amongst the Yadavas: and swearing Thee in
my own name did I stop Thee from going away. Often did I take
stes with Thee, and shared with Thee the same seat. Often did
r S at Thy bidding, and all this happened by sheer force of close

amMarity. Oh Anant, how many misdeeds may indeed by counted?
n a pile of these, Therefore, Oh Lord, pardon
before Thine eyes or behind

XI. VISVARÜPADARSANA 317

myself before Thy Divine seat of mercy, and pray that all my evil
deeds be pardoned.

ta weer RT
CREW Foor Tea |
* cemWrseereafu: qtssit
ATASA ARIANTA tt Y3 n

43 “Father Thou art unto this world of the moving and the
non-moving. Thou art of it the revered and the mighty Precep-
tor. There exists not another Thy equal; whence then can
there exist, O Thou of Peerless Potence, Thine superior in
this world-triad? (561)

I have beheld Thee, Oh Lord, in Thy true and perfect glory; the
whole world of living creatures and lifeless matter is borne by Thee.
Thou art the Supreme God Almighty of all Gods, including Hari
(God Vishnu) and Hara (God Shiva). Thou art the first primeval
preceptor in the world, from whom the very Vedas received illumi-
nation. Oh Shri Ràma, Thou art the Supreme soul, profound and
Inscrutable; evenly just to all living creatures. Thou art indeed
matchlessly unequalied in all superb perfections, and thus the Ab-
Solute person without a second. No need to give the why and where-
fore of this, for by thee is generated the vault of heaven that holds
the entire universe. Any being equal to Thee, we should blush to
own; why then vainly talk of any being higher than Thee? Therefore,
Thou art the Supreme Being in all the three worlds, none like Thee,
much less greater than Thee. Immeasurably surpassing is Thy Divine
Majesty, beggaring my description.

Tea corer sra mm
TAA AGHAST |

fada qaem aaa Wem:

fira: aaefa 2a AIGA vv o

44 “Therefore, in homage, prostrating myself before Thee, I
beseech grace of Thee that art the Lord Adored. As a father

a ttt ote p i ali obe CU On mro Lm n

318 JNANESHWARI

of the son, as a comrade of the comrade, as a loving-one of
the loved-one: so, O God, it behoves Thee to bear with me.

(567)

With these words Arjuna prostrated himself before the Lord and
his body throbbed with the eight-fold thrills of ecstatic joy of piety.
He spoke the words choking in his throat, *May Thy grace enfold
me and save me from drowning in the Sea of my mis-deeds. Thee,
the benefactor of the Universe, we misdeemed as our kinsfolk, and
scant of devout reverence towards The, we often wondered if Thou
be really the Supreme Lord of the Universe. While in truth, in God's
name we should adore and sing Thy praises, Thyself for love didst
give public utterance to my praises, which yet made me rave against
Thee more and more! Oh Mukunda, numerous have been the
lapses I am guilty of. Do forgive me, I pray to Thee, these Sins. '
How unworthy I am even to lay claim to Thy mercy? Yet, like a
child tenderly babbling to the father, I am entreating thee; and treat
me forbearingly with all my misdeeds like a father, whose unwarped
tender love pardons the erring son all his lapses. Do have mercy,
and put with my faults much as a friend stomachs an affront from
a friend. And verily like a true friend who heeds not honour due
from his mate, Thou didst cleanse dinner plates and Thou didst
scrub the floor. Pardon me all such indignities inflicted on Thee.
A distressed soul meeting his kith and kin, as dear as life itself, does
not scruple to open his heart; or a wife whole-heartedly devoted
in body and soul to her Master, cannot but lay bare her heart to

him. Even so, Oh Master, am I entreating Thee. There is one more
reason for (saying) all this.

mengi gfuqtsfer eet
Waa a seated ward
aa Wd alg tq owq

Seite derer TTE 1) xy n

45 Having beholden what has never been beheld before, | am
exhilarated, and anon is my mind distraught with fear. The
very same form, O God, do Thou, graciously, show unto
me, Thou God Supreme that dwellest within the Universe-

(579)

XI. VISVARÜPADARSANA - 319

With Thee, the Lord of the Universe, did I triflingly toy like a child,
and with my fond entreaties for a vision of Thine Omnipresence
did I ply Thee hard: with Thine unbounded love of a true parent,
Thou did fulfil my prayer, as if I besought Thee for wish-fulfilling
trees to be planted in my garden; or as if I asked for a calf of the wish-
fulfilling Cow as a play-mate, or I yearned for the very stars in heaven
to play dice with; again I wished the very moon to come down as
a play ball. Thou, Oh my Divine mother, has brought all these desires
to fruition. How hard-earned is a single drop of ambrosia? Yet
Thy grace has, as it were, filled the whole earth to overflowing with
a season's flood of ambrosia, to water seed-beds of desire-fulfilling
jewels. In this way, Oh my Divine Master, by Thy lavish, fond,
over-indulgence, Thou hast made me reach the consummate goal
of my vocation, and my eyes have feasted on a vision of Thine Omni-
presence, of which neither God Shankara nor the God Brahmà has
so much as heard; how vain for them to have a glimpse of that inner-
most secret of the Spirit which has baffled the Upanishads! Thou
has unwrapped the great secret for me! Right from the beginning
of creation to the present, countless have been the incarnations
through which I have journeyed; I have rummaged them one and
all, and not even one incarnation witnesses to the tale of Thy Omni-
presence being ever seen or heard of. Even the outskirts of that
Omnipresence lie beyond the ken of reason: and not a breath of
its whisper is heard by the heart. Wherefore then indulge in vain
talk of mortal eyes gazing on it? Verily none has ever set his eyes
On it; none has ever heard of it. Such wondrous Omnipresent vision
thou hast unveiled before mine eyes, and my mind is made blissful.
But now I yearn to commune with Thee, to consort with Thee, to
embrace Thee. With Omnipresent Person, not one of these ineffable
Joys can suffuse my soul, for to which of these countless mouths shall
I talk and which of these bodies shall I hold in embrace? Thou art
indeed the limitless Being. How indeed can any one race with the
wind; and how can one hold the sky in embrace? And how can one
Make sport of swimming across the sea? Therefore, Oh Lord, this
all-filling Presence strikes me with awe. Therefore may Thine over-
flowing love grant my prayer and make an end of this Omnipresent
Vision. A pilgrim who treads down the earth from end to eue for the
JOy of it, reaps the harvest of pleasure on reaching home; even so
do we reach our haven of rest in thy four-armed Image. In the ceste
Vision of that image Divine, is the fruition of the travail of all Xoe
and in the image lies the consummation of the sacred lore that illu-

320 : JNANESHWARI

mines eternal truth. In this Divine Image are borne the fruits of all
Sacrificial acts; in that image is the reward that crowns all pilgrimage
to holy places and all acts of charity and merit.

My soul yearns to have a sight of that Image Incarnate, and her
impatience shall not brook delay, so I pray help me out of this dis-
tress of soul to set mine eyes on Thine Image. Oh Thou God of
Gods, the indwelling Soul of souls, the Supreme Being by which
the whole universe comes to be,—let Thy Divine Grace bless thy
worshipper with a vision of that Divine Incarnate Image.

Resa wat meng aaa |
ata Shy aay
agaat we femi veau

46 "Wearing a crown, with mace and discus in hand, thus I
desire to behold Thee, just this very wise. In that same four-

armed form, O Thou of thousand arms, do Thou- appear,
Thou that assumest every form”. (600)

And what a lustre is shed by that Body. That lustre is the very fount
of the colour of the blue lot

us and the azure of the sky, the splendour
of sapphire itself (the jewel called Indramani). The graceful twist
and bent of waist above the knees, Cupid himself simulates, and it
appears as though emerald is whipping fragrant odour and as though
blissful rapture has bodied itself forth in sprouting arms. And the
mind waveringly asks—does the head wear the crown or is the crown
adorned by the head; in truth thy Body's splendour adds lustre to

the ornaments. Here Sharangpap; $
oe gpani has w ck the
necklace Vaijayanti (asf) nen M rd s n

e : F be-
hold, and so I pray, be merciful e gie impatient o

and reveal Thyself in that incarnate

body. My eyes are now sated wi : : us ine
Omnipresent Image, I uh this festival of vision of thin

| 7» -. 4m DOW thirsting to behold the Divine Image
of Lord Krishna incarnate. Naught but this Divine Body of Lord

|

XI. VISVARUPADARSANA 321

Krishna, I yearn to behold; all is void, if Lord Krishna’s body does
not meet my eyes.

Both worldly joy and release from birth and death are nought without
the divine Image of Lord Krishna incarnate. Be merciful and take
this away to become Lord Krishna in body.

SM ATATTATS |

UT Waa qam

Td WX WSRITHTERHNTE |
asad Rosse

ae raat T ETAT n ¥ tt

47 The exalted one spake :—‘‘By Me, being propitious has been
here revealed unto thee, O Arjuna, through My own Mystic
Power, My Transcendent Form, universal all-luminous, in-
finite, primeval—which Form of mine by another save Thee,
has not been beheld hitherto. (609)

At these words of Arjuna the Omnipresent Deity, in utter amaze-
ment, replied:—‘‘Never have I met with an indiscreet soul like thee.
Oh what a treasure of sublime grandeur has been opened to Thy
vision! What a pity your heart is not filled with wondrous exulta-
tion! Instead, fear makes you chatter like a cross-grained rustic.
Wherever I am propitious to devotees, by the cheap and easy path,
gifts and favours of outward (bodily) glory do I give them in abundance.
How few are those to whom the Supreme gift of the soul’s deepest
Secret is unbosomed? Only now for your sake have I wrought up,
Out of the very quintessence of soul-life, this vision of my Divine
Omnipresent Incarnation. How wondrously indeed has your devo-
tion caught my fancy, whereby running mad after your heart’s desire,
have unfurled before the world this ensign of the deepest secret
9f the mystery of existence!! This is the unfathomable existence—
‘yond the unbounded—my Supreme Divine existence higher than
ie highest; from this existence have emanated Krishna and other
Nearnations. Of the glorious splendours of knowledge it is ae
made. All-pervading, it is Infinite and Immutable, and the time ks
*Binning of all things. None else except yourself, Oh Arjuna, has

net. a tom

ing s

322 JNANESHWARI

ever set his eyes on it, or heard about it before; for no pathway is
known to attain to it.

a Aaaa aT-
a a i aathren: à
WS Mea FETA uu Ye ou

48 “Neither by (reciting) Vedas, nor by sacrifices, nor by
(sastric) studies—neither (again) by almsgivings, nor by
(ritual) acts, nor by fierce askesis, am I capable, in this

- world of mortals, of being beheld in this Form, O Foremost
Hero of the Kurus, by anyone save thyself. (617)

Coming in sight of this Omnipresent Divinity, the very Vedas were
struck dumb, and the votaries of the sacrificial path shrank back
and halted at Heavenly paradises. Such God-seekers too, as had
bethought themselves of the Yoga, faltered along the arduous path
and flinched in despair, for Lore and Learning are of no avail. Even
those who trod the path of Works of unexcelled piety, hurried for-
ward under a strange delusion, and with all their sweat and toil could
only touch the precincts of Satya-loka. And no sooner did the grand-
eur of this Omnipresent Deity meet the eye of the austere hermits,
than their austerities quit them, standing wonderstruck. In this way
does this Omnipresent vision lie beyond the ken of austerities. That
Omnipresent Deity, thine eyes have been blessed with, for thy merest
wish, and no mortal has ever set his eyes on this Supreme vision.
You are the one person chosen to be the master of this great treasure
of mystic vision, that is denied even to the God Brahmadev.

FT ei ratene |
STR: free: greg
ea 3 eats sepa Yeu

49 “Yield not to distress.

, hor t 377. upon
beholding such a tery © any sense of perplexity, VP.

ific manifestation of my Form. Rid 0.

XI. VISVARUPADARSANA 323

fright, in a mood of gladness, do thou once again, attentively
behold that same Form of mine." (623)

Be, therefore, blessed in the possession of this Omnipresence-revela-
tion. Do cast off all feeling of fear and misgiving. Let not your
mind cherish anything else than this matchless treasure. Just see
one chances upon a sea of nectar all of a sudden; would such a one
keep clear of it for fear of being drowned? Or, would any soul sighting
a mountain of gold, cast it off as load that he cannot pull? Or one
has the luck to come by the Chintamani jewel: would he wear it
or throw it away as a mere burden? Should one put aside a Kama-
dhenu for fear of living in the direst want? And were the moon to
visit our house, soothing us with her light, should we turn her away
with words in reproof of her scorching heat? Or shall we spurn at
the sun reproachfully for casting shadows? Thus has the Omni-
present Deity Incarnate, in all his majestic splendour, stood before
you within easy reach; wherefore then this terror has seized you and
driven you out of your senses? How wroth I am; for, strangely
pitiful and stupid is your talk like an obtuse minded cripple. You
are indeed catching at a shadow, spurning the substance—the living
God. This four-armed image incarnate, is not my divine self pure
and true. But, giving way to fright, your mind has become frail,
and it is clinging to that Image incarnate, that is but a puppet show
and sham. So, Oh Partha, pray drop it and tear off yourself from
this doting upon the Image. Terrific and horridly weird and un-
shapely as this Omnipresent Divinity is, let thy mind pin its faith
on this, as the one haven of rest. As a miser rivets his mind and soul
on his hoarded treasure, and unheedingly lives and moves in out-
Ward body; or just as the female bird takes her bodily flight to the
Sky, while keeping her soul hovering about the nestlings in the nest;
or just as the cow grazes down the distant hills, fastening her motherly
affection on the young calf; so screw up your divine passion on this
Omnipresent Deity, and then let your outward mind enfold the visible
four-armed Image in the enjoyment of the bliss of meditative union.
And lest you should forget this, Oh son of Pandu, let me repeat my
Words—do not swerve an inch from your faith in this real Divine
Essence. Rid yourself of that terrible fright which seized your mind
at the sight of that Divine afflatus, never experienced before; and
let your mind flow with love for this Divine Being. Now here I fulfil
Your wishes," said the Divine Presence, and “you behold the blissful
sight of my Incarnate Image of four-armed embodied Person.

si ee et oe

a

324 JNANESHWARI
Ws sara |

cmd qnum
TAG wd WapITHTW AA: |
Waa poene

AT FA: AAT M Yo d

S0 Samjaya spake:—''Having said thus unto Arjuna, Vasudeva
once more revealed (before Arjuna) his own proper Form:
and that Mighty Spirit gave assurance once again to him
who was frightened, by assuming, yet again, a milder Form
of manifestation." (640)

And as the Lord was uttering these words, he suddenly appeared
in human incarnation; and in this there is nothing to be wondered
at; wondrous is indeed the manner in which the Lord is enamoured
of his devotees. Lord Shri Krishna is in very truth the final Abode
of Spirit Absolute and the quintessence of his Absolute Life Divine,
he revealed to Arjuna in the Omnipresence-vision. Arjuna was at
last wearied of that mighty spectacle. It was like throwing away
What he had yearned after, or like being overnice about a gem, or
like seeking and finding an excellent match in a girl, and then spurning
her. So unbounded was Lord Krishna’s love for Arjuna, on whom
he did lavish the choicest spiritual gift in the shape of His Omni-
Present Incarnation. As a gold chip is beaten into a sheet and then
wrought up as an ornament to taste, and failing this, is again melted,
US did the Lord, for the deep love to his devotee, unfold his (Krish-
na’s) Incarnate figure into that Omnipresent Deity. Arjuna surfeit
with this sight turned his back upon it and the Lord became Shri
Krishna again.” And in what quarters of the world, asks Sanjaya
In wonder, are to be found Such spiritual masters ever ready to bear
and dance to the tune of the beloved disciple's fancy? So unfathom-
able are the ways of Lord Krishna's love for Arjuna. That divine

d 2 { e burst in all i i entire
universe, withdrew to merge itself in a Tose ene As all
that is averred by the word “Twam” (™ —Thou) is merged in the

ce Um X the Brahman Absolute, or as the entire tree is COn-
Mer rm a Fate or as the waking soul swallows up the fantasies
the Omni 2 way, n Lord Krishna's incarnate divine body;

present manifestation entire Was suddenly absorbed. It was

XI. VISVARÜPADARSANA 325

as though the splendour of the sun sank into the sun himself, or
the clouds merged in the sky, or the tide of the sea flew back into the
sea. It seems the rolls of the Omnipresent vision of Divinity lay
unfolded and were reembodied in the figure of Lord Krishna, and
for the pleasure of Arjuna, they were now unrolled. And Arjuna
the queer customer, casting his eyes on the colourful pageantry
on a vast scale, shrank from the deal: so Lord Krishna wrapped
up the rolls again. And what by its infinite grandeur had swallowed
up the entire universe, appeared in a shapely and serene human
figure of extreme beauty. In brief, the Infinite God was pleased to
wear the tiny human figure to sooth and compose the frightened
Arjuna; and then Kiriti cast an astonished gaze all round like one
waking from a dream of a visit to Heaven; or did the son of Pandu
indeed behold the Deity Incarnate, like one from whose soul (at the
touch of the master’s grace) the flood-tide of world appearance ebbs
away, yielding place to the vision of eterna! truth. And his heart re-
joiced mightily that the curtain of the Lord's Omnipresent Image was
drawn back to reveal Krishna, the God incarnate; he was then blessed
in that vision as if he had triumphed over Death, or as if he had out-
stripped a raging stormy wind, or as if paddling with his arms he
had swum across the seven seas. He then saw this solid earth peopled
with its denizens like stars slowly coming into view at sunset. As
he cast his glance around, he found himself on the same former
Kurukshetra, with the same kinsmen facing enemies in battle array
and the warriors in groups hurling missiles at each other. He like-
wise saw as before, himself inside own his chariot, under a canopy
of arrows, with the Lord of Goddess Lakshmi as charioteer sitting in
front.

wat Tas |
Bed amga wd aa ata AAT |
saafi daa: wur TEA Ta: xti
51 Arjuna spake—‘“Beholding this Thine peaceful human Form,

O World-destroyer, now have I here become collected in
mind, and am restored to my normal nature. (663)

Thus that paragon of warriors (Arjuna) beheld what he had Bee
for, and then said, "So now it comes to pass that I am ET gaito
life. The state of the body. did indeed suffer a tumultuous upheaval,

= gnato mt

Mm

TUNE

Autos’

326 JNANESHWARI

for all knowledge frightened out of its home in reason, strayed into
wilderness; mind with its self-sense was uprooted and fled; senses
lost their way, and speech was struck dumb. All these have now
come to life and resumed their work. Thus the Lord's human in.
carnate image has kindled a new life in me.

With such soul-stirring rejoining of heart, he spake to Lord Krishna
thus:—"Now do I behold thine image in human carnation, Oh
God. Revealing Thyself in this image is verily reuniting, (to the
mother) a child that had lost its way to the mother and that is com-
forted by sucking the mothers breast. Oh, tossed on the waves of
the ocean of the Omnipresent Image. I helplessly counted and re-
counted those waves and struggled for very life; in the vision of
thine Incarnate Image, I am planting my feet on the shore, Oh, Thou
Friend living in Dwaraka. This is not a vision; it is verily a down-
pour of rain on me, who suffered like a withered plant. Afficted
with thirst, I was brought to the ocean of nectar in the vision of Thine-
Incarnate Image, which now makes life’s assurance double sure.
The creepers of these Tejoicings are planted in my heart’s bed; to
bliss I am now wedded

ATTA TATA |
Wis wu reas are |
eat wary ewer fed aire: 1 43 U

52 The Exalted-one spake—‘Extremely hard to behold is this
Form of mine which thou hast just beholden. Even the Gods
are constantly pining for a vision of this Form. (673)

At these words of Parth
thus, I wonder. How ca:
you to do, Oh Lord of
Omnipresent Divinity,
God outwards with
Arjuna, sheer delusion of mi

a, the Lord said—‘‘Why should you talk
n you be unheedful of what I counselled
Subhadra? Pin your love and faith on the

XI. VISVARÜPADARSANA 327

modes of Yoga, have ever fallen short of a chance to gaze on this
Omnipresence; in the mere hope of being blessed with a glimpse
of it, the very Gods wait tantalizingly for whole epochs of their in-
finite life. Thus Gods, no less than men, like the ‘chatak’ scanning
the horizon for a cloud of rain, with hands, full of hope, joined to
the heart, keep muttering in anxious suspense for all time the cry
of this vision. And this great vision, which is denied to them, even
in a dream, was brought within an easy grasp of your direct sight.

ae Ws GUT A aA A ASAT d
waa Vala ee erg rr At TIT €3 i

53 “Not by (reciting) Vedas, not by askesis, not by alms-givings,
nor also by worship am I capable of being beheld the way
thou hast beholden Me. (682)

O Thou great warrior, thus utterly futile are all means of finding a
pathway leading here. So, even the Vedas, with their sixfold lores,
tum their back upon this great vision in despair. Even the hosts
of austere penances are maimed in walking the path to my Omni-
present Divinity. To charities too, that Divinity is a sealed book;
nor do the sacrificial works unravel that mysterious all-filling vision,
on which your eyes have so sumptuously feasted. There is one path-
way that leads to that vision unfailingly, you hear my words. It is
the path that opens up where mind and soul are enwrapped in de-
Votional love.

ART AAT sar gafa |
We AE a ded TAS A ATM XY o

54 “It is single-pointed Devotion alone that I am capable, in

this manner, O Arjuna, of being known, of being seen, in
My true essence, and of being entered into, 0 M
6)

of foes.

But like the shower of rain dropped down from the cloud which
Cannot but reach the earth, this devotion unswerving reaches for-
Ward to Me as its home of rest; or like the river Ganges in spate
Which, with full floodtide rushes forward and flows into the sea for
ever: and for ever he, with the full swell of all his emotions blending

328 JNANESHWARI

into love to me and breaking the bounds of his soul, becomes One
with Me and lives and moves in my divine being. And my divine
being is the same being of love all round like the ocean of milk-that
is milk in the mid-ocean and on the outskirts. Therefore, from the
tiniest creature up to Divinity—to him every thing is full of -my
Divine essence; and in that moment as his love to me comprehends
this my Infinite Being, he becomes one with Me and realizes my
Omnipresent Being. And then, as with the kindling of the fire in the
firewood, all fuel and firewood itself is consumed by fire and becomes
fire leaving not a trace of the word fuel: or as the vault of space is
itself darkness before the sun comes forth, and with its glorious light,
all is light everywhere when the sun sheds its lustre; even so, with
the vision of my Divine being, all egotism drops with its trappings
of coming and going through birth and death, and with it, all duality
is at an end. At that supreme moment, he and the universe is nothing

other than my Divine Being pure and perfect. He is united to my
Being pure and entire.

ROMER T Wa: ASAT: |
free: wey a: a aah qea n 4X U

55 "One who performs acts dedicated to Me, conceiving Me as
the Highest Goal: My devotee who is bereft of every attach-
ment (and) is without the least enmity towards any being
whatsoever: he comes unto Me, O Son of Pandu’’. (696)

“Verily, into my Divine
deeds are dedicated to my
holds nothing of such su
Such a devotee, all th

Being does that devotee enter, all whose
Service and in whose eyes the entire universe
~ preme Worth and beauty as my Being. TO

oua) e e e joys of the earth and in the other world flow
name of Divine pr 12m the supreme worth of life is but another
9. Divine life. No Object ever meets his eyes, but what is my

Divinity, and therefor E
2 e, he is a erness
and created beings. Th Stranger to all sense of oth

2 erefore, is he free from all ill-will to all creations.
And seeing me in all beings, he Worships me in them all. And on

uuo A Sr

ce RE — e

SS Eee — ee

XI. VISVARÜPADARSANA 329

joicing; and in the entire world, he remains the unsurpassed master
of wisdom of adoring Lord Krishna. As he cast the meditative
glance at the Omnipresent Vision of the image incarnate, he reckoned
the Image Incarnate of (God) Bhagwan in turn as of superior worth.
But the God did not bear out his preference; for, Omnipresent Being
is all-pervading. The Image Incarnate was limited to a given body.
And Lord Krishna illumined the talk with proper reasons. Hearing
these, the husband of Subhadra, thought over in his mind and decided
to question the Lord further, for guidance in choosing between the
two. Reflecting, Arjuna now sets out towards his query in a sweet
manner. This part of the story is well worthy of being heard in easy
‘ovi rhymes that are delightful to the hearing, and I shall narrate
by the grace of my master Shri Nivritti. At the feet of the Omni-
present Deity, do I dedicate these flowers of “ovi”—rhymes, freely
Scattered from the palm made by my feelings of piety and faith.

raea «aum: 22 N

CHAPTER XII
BHAKTIYOGA
INTRODUCTION

Hail you, Oh, Kindness of the Preceptor, holy, and famous as being
generous. You always shower joy. The fact that a man's limbs do
not get stiffened after being bitten by the posisonous snake in the
form of the objects of senses, and that the poison has no effect on
him, is all due to your grace. Who could then suffer from the heat
(of anger) or get burned with grief, should the waves of your kindness
come rushing on in tumultuous floods? It is through your kindness
that your disciples enjoy the supreme bliss resulting from the practi-
sing of Yoga discipline, and their fond longing for being one with
the Supreme is also satisfied by you. You accommodate them
(disciples) and fondly maintain and make them grow in the lap of
the power in the form of the ‘Adhar’ (smrr-the circle of pelvis),

and placing them in the cradle in the form of the sky-region of the `
heart, you give them swings in the form of the knowledge of the
Self. You wave around them the individual souls, and give them
mind and life-wind for playing with and make them wear on their
persons tiny ornaments in the form of the Self-bliss. You feed them
with milk from the bosom of the seventeenth phase (extra brilliance)
of the Moon, and sing to them the song in the form of ‘Anahata’
sound (in the heart region) and lull them into slumber, in the form
of enwrapped concentration in spiritual meditation. You are the
sole mother to the seekers: art and culture germinate and grow under
the shelter of your feet. I shall consequently never forsake your
cool shade. Oh you the Kindness of the worthy Preceptor, one who
Secures your compassion becomes the very God Brahmadev, having

the power of creating culture in all its branches. Therefore, O yo"

Bee possessed of all wealth, and acting like the Kalpataru creeping

POM mu ake give me a mandate to discourse on this cultural

ooa t onte let there be created oceans of the nine sent

and let dee ue s it become a storage of the best gems,
mountains of interpretations conveying 184

ofthe mother tongue Soe Een). Let there be opened in the land
gue Garen) mines of gold in the form of literature,

XII. BHAKTIYOGA 331

and let there be planted rows after rows of the creeping plant in the
form of right thinking. Let there be wreathed garlands of serious
problems to be settled (5H), with plenty of fruit in the form of
discussions. Let the den of the heterodox, the crooked ways of those
indulging in vexatious wranglings, and the wicked animals in the
form of wicked thinkers be all demolished and destroyed. Endow
me with a capacity of describing correctly the superb qualities of.
Lord Krishna, and let the hearers also secure the kingdom in the
form of the bliss resulting from hearing them (qualities). Let there
be super-abundance of Brahman-Lore (metaphysics) in the town of
this Marathi language; and let the people living there have all their
dealings to their heart's content in the bliss of the learning. Oh Mother,
I shall bring about all this instantaneously, should I be so lucky
as to be enveloped (sheltered) in the affectionate skirt of your gar-
ments. Hearing this request of the disciple, the preceptor, throwing
a kindly glance at him said, “Get you along with your sermon on the
teachings of Gita, without saying anything further." "Very well,
this is a great boon from you", said the disciple feeling very pleased,
and said to the hearers, “Now I begin with the discourse and you be
attentive.”

aia Jars |

Wd aaa À AeA TATA |
Q arenes sat cd ATAT: ul $ ou

ARJUNA SPAKE:

1 “Thus, ever steadied in Yoga, the devotees who seek Thee
in service, and those likewise who ( seek) the Unmanifest
Immutable: of these, which ones are the best knowers of

the Yoga?" (29)

Then the son of Pandu, the greatest amongst the heroes, and the
very emblem of victory in the ‘Soma’ dynasty, thus spoke to Lord
Krishna. “Oh have you heard (what I said)! You made available
for me, the vision of the Omniform: it was wonderful and my mind
got frightened at it. Being accustomed to (seeing) mee
form, I (my life) thought of taking its protection: but the Go Gene
Sured me and told me not to do so. But manifest or non-man est,

332 JNANESHWARI

both these are your own forms, the former attainable by devotion
and the latter by Yoga (discipline). Both these are ways of approach-
ing your paradise (Vaikuntha), while the manifest or the non-mani-
fest are only the two thresholds there. The fineness of a bar of gold
weighing a hundred tolas is the same as that of a piece, weighing only
one ‘Wal’ (aret—about 1/50th of a tola) out of it tested separately.
Thus the value of the manifest, a simple entity, and of the all-per-
vading non-manifest, is one and the same. The same degree of power
(to confer immortality) as is found in an ocean of nectar, can be
found in a single mouthful (3:5) taken out of a nectar wave. My
mind has reached this conviction definitely. Yet I ask this question,
Oh the Master of the Yoga, only with the object to know whether
the Omniform, you had for a little while assumed, was a real thing
or only an assumed guise. But (there are) such ones as perform all
actions solely on your account, and to whom you are the greatest
of all, and who have also surrendered their minds to devotion, and
who in all these ways worship you, chaining you to their heart and
soul. And (there are likewise others) men of knowledge who worship,
with the conception that they themselves are He (the Deity), and
He is they themselves (Aaa), (they are) also that, which is beyond
the sacred syllable ‘Om’ (the mystic name of the Hindu triad) which
Is unsecurable even by the clear faculties of speech, and which is
uncomparable, and which is immutable and non-manifest, beyond
description, and without a place. O Anant, now do tell me, which
of these—those Steadied in Yoga, or the devotees that seek you in
service—are considered the best knowers of Yoga." At these words
of Kiriti, the Lord of the universe felt pleased and said, “You know

best how to question!”
SITTaTTaT |

2 The Exalted-one s > “Fixi
spake: “Fixing their mi Me, those
who, ever steadied in Y, e ae

4 oga, seek Me in service, being en-

dowed with supreme faith 1
: th yee
knowers of Yoga. M cv Mes (35)

Ecc i the Sun goes behind the western hills, his rays also
ough he is not Seen; or just as O Son of Pandu, a river

| PR E

XII. BHAKTIYOGA 333

begins to get swollen in the rainy season, in that way, the faith goes
on increasing as (the devotee) continues in my worship. The devotion
is like that forceful tidal flow of river water which continues in its
full force even though the river comes near its place of falling into the
sea. In that way those that fix their minds on me and worship me
day and night, along with all the senses,—those devotees that in this
way give themselves unto me, I consider as the best knowers of Yoga.

à aaa waa |
adafa wozee que ATT I 30i

dhadkan ada wq:
a afa arta adag vari You

3 “Those, on the other hand, who seek in service the Unmanifest
Immutable that eludes (all) definition, that is Omnipresent,
beyond thought, imperturbably set, unshakable and firm.

4 “By controlling the crowd of sense-centres and cultivating an
ever-present equanimity of disposition: they also, intent upon
securing the weal of all beings, attain just Mine own Self. (40)

And (there are) others, Oh Son of Pandu, that abide in the concep-
tion that they are themselves the Supreme Brahman, and cling to
the non-manifest Immutable. Is it ever possible for the senses to
attain that, where neither the mind can stick its nail nor the dis-
cerning power can get an entrance? Not only that; even profound
Concentration on spiritual meditation cannot have any trace of it;
consequently no one can hold it in his grasp, nor could it exist in
any form. It pervades everywhere and at all times, but even the
thinking power becomes helpless there. It can neither be said to
exist nor not to exist. It neither is nor is not, with the result that
NO means prove effective in attaining it: it neither moves nor gets
removed and neither ends nor gets soiled. Yet those (others) have
brought this under their control. They have burnt the groups of
Sense-objects in the intensive fire of asceticism, and have with great
fortitude put a restraint on the parched senses. They have, on the
Strength of their sense-control, twisted reversely the senses (which

]
l

334 JNANESHWARI

naturally are attracted towards external objects), and kept them
shut up in the cave of their heart. They build the tower in the form
of the posture ‘Mulabandha’, also called ‘Vajrasana’ ( Tos af
asad) after securing properly the postures and attitudes (Sram),
and after closing tightly the outlet of Apdna wind. They snap the
bonds of hope, blast the rocks of timidity and completely dispel the
darkness of the sleep of ignorance. With the help of the (internal)
fire flames, resulting from the Mulabandha posture, they burn all the
seven primary fluids and juices—the essential ingredients of the body
(«rag ), and bombard all the diseases with the artillery in the form
of six circles (33:—plexuses). Then they erect the brilliant torch in
the form of the thrilling power, Kundalini, on the Adhàr and with
its Light, illuminate the entire region of the body right upto the head.
They then close the nine gates of the senses, putting cross-bars and
bolts in the form of determination, and keep open only the wicket
for the Susumna Nadi (breath-passage). They give as oblations the
head of the demon buffalo (after first cutting it) in the form of mind
and also the ram (after first killing it) in the form of fancy, to the
Goddess Chamundi in the form of the powerful life-wind. The
breath-passages Ida and Pingala—also called the Moon and the
Sun—are then joined together by them, and then they secure speedily
the water of the nectar of the seventeenth phase of the Moon, and
ascending the flight of steps carved out in the breath-passage of
Madhyama or Susumná, they reach the Brahmarandhra (the apertue
Supposed to be at the crown of the head through which the soul
takes its flight on death). Not only that: but ascending the flight
of steps in the passage of Madhyama or Susumnà and putting under
their arms the sky region of their head, they get themselves absorbed
in the Supreme Brahman. And those that have in these ways secured
equanimity of disposition, followed and made it their own, the rugged
Path of the Study of Yoga discipline, in order to secure immediately
the realization of the Supreme Brahman and have in exchange of
their lives, secured instantaneously the qualityless and formless
great void (GM —a term for Brahman),-Oh Kiriti, they also come
unto me. Do not be under the impression that they secure anything

Pe than this on the strength of the Yoga-discipline: if there i$
anything extra to their credit, it is only the toil.

Sem fg faber Wr DANN Xn

XII. BHAKTIYOGA 335

5 “Theirs (however) is the greatest toil, since their thoughts
are fixed upon the Unmanifest; for, passage into the Un-
manifest is with difficulty attainable by those who are (tram-
melled) with this body. (60)

There are (those) that wish to attain, without resorting to devotion,
the (supportless and nonmanifest) essence which does good to all
the living beings. But the office of God Indra delivers attacks on
them (i.e. tempts them in order to cause their downfall), so also
come in their way Riddhi and Siddhi (Goddesses of success and
prosperity). The passions and anger cause them nuisance and they
have got to fight them out, relying on the power of the great void,
the Supreme Brahman. The thirst is required to be quenched with
thirst only, and the hunger to be satisfied with hunger, and the wind
has to be kept stirring up (blowing) with both the hands. They have
to sleep in the Sun during day-time and to enjoy the happiness of
the restraint of the senses and to form friendship with trees. They
have to wear the cold and the heat (Sun) as garments, (i.e. expose
their limbs to cold and heat) and live in a continuous drizzle of rain.
In short, Oh Son of Pandu, this is somewhat like entering into a
pyre (in the manner of a sati) by a woman without having a husband.
Oh, in this path of Yoga (there is) nothing like serving the cause of
the master, or any plea of observing the family rites and customs,
but it involves a continuous struggle with death. Why should one
take such boiling poison which is even more subtle than death itself?
Would not the mouth get torn were one to try to swallow a hill? There-
fore, those that follow this path of Yoga, have got to share the hardest
lot of misery. Just you consider, were one, with mouth hollow with-
Out teeth, compelled to swallow a (grains of) gram of iron would
that satisfy his hunger or put him to death? Is it possible for one
to swim across the sea (solely) on the strength of his own arms? Is
it ever possible to walk in the sky? Once one leaps into the arena
of the battlefield, is it possible for him to ascend the steps of the

Un-region without receiving a single stick-blow (om Is person)
Therefore, O Son of Pandu, just as it is impudent for a cripple to
Contest with the wind, similarly it is sheer fool-hardiness for an em-
bodied being to worship the unmanifest. But those who venture
and get themselves prepared to struggle with the great void KE:

Tahman) have necessarily to suffer extreme misery. On t e other
hand, the other Yogins that have taken to the path of devotion are

never called upon to experience such misery.

$

336 JNANESHWARI
a g aatin wate ale HAA HATT: |
ama AA AT aad TTT Uu S N

dur ASAT WeTHSTOTRRO |
ware aag WD ATATA Uu ow od

6 "But those who dedicate all actions unto Me, and with Me
as their goal, render service unto Me, meditating upon Me
in single-pointed concentration (in Yoga):

V] “Of them I become the Liberator from the Ocean of Death
and Mundane Existence, in no length of time, O Son of Prtha;
of them whose thoughts are rooted in Me. (76)

There are those who perform regularly—with pleasure and with the
help of their senses of action, actions (duties) falling to their lot as
prescribed by the four-castes-religion, following the Scriptures
(Codes), abandoning all forbidden actions, and burning all the action-
fruit by dedicating it all to me; and further who undoing all their
actions also thus dedicating them all to me, and taking no other
direction than the one towards me, ignoring the urge of all contrary
feelings and sentiments issuing from the body, the tongue, and mind
—they thus worship me uninterruptedly and they have become my
very home on account of their meditation of me—they that are
wholly bent upon establishing communion with me by means of
great devotion, leaving off other frail and poor clients (gò) like
enjoyment of sense-objects and emancipation etc.—such persons as
have, with single-pointed devotion, entrusted to me exclusively their
very life, mind, and body- how could | speak about them? What
words can adequately describe my feelings towards them? In fine
l have got to do all they wish for. Briefly speaking, Oh Dhanurdhara,

need it be said, how dear a child is t ild which
is born of her? In that aa o mother ithe chi

XII. BHAKTIYOGA 337

Seeing the waves of birth and death storming over the entire world,
I fear, my devotees would get frightened, for who is there who would
not get confused with fear in the tumult of the ocean of world affairs?
Therefore, O Son of Pandu, I come in haste (from time to time) to
their places assuming different forms of incarnations. My different
names (such as Rama, Krishna, and others) are, know it, (as it were)
thousands of small boats, and keeping them ever ready in the ocean
of world affairs, I have become the saviour (of the devotees). Such
(of those devotees) as are quite unattached, get clung into protection
through meditation while those who are attached to worldly affairs
are put on board the small boats. Floats (421) in the form of affection
are tied under the bellies of some, and in this way I take all my devotees,
over to the other bank in the form of absorption into the essence
of Brahman (a473). Even the four-legged animals that become my
devotees are placed in the higher grade in the empire of Vaikuntha
(the abode of Lord Vishnu).: Therefore, there remains not a single
(cause of) anxiety for my devotees: I am ever ready for their protec-
tion. And the moment they dedicate their minds to me, they (make
me) join and take part in all their sport of worldly affairs. Therefore,
O Dhanurdhara, you should commit to your memory the hymn
(dictum) that it is only when one follows the path of devotion, that
one becomes a great devotee.

aaa Ws area wfa qf frui
frafacafa ata ava med a aa ns N

8 "In Me alone (therefore) infix thy mind: make thine in-
tellect find its home in Me, and then, ever afterwards, thou

shall doubtless dwell within Me alone. (97)

Oh you, with the firm determination of your intellect, do infix your
mind on me. When both your mind and intellect happily dwell with
me, you will certainly attain unto me. Once the mind and the in-
tellect make their home in me, then there is absolutely no scope
left for the notion ‘Mine and Thine’. When the (lighted) lamp is put
Out by a breeze set in motion by waving the skirt of a garment, its
brilliance disappears; or the daylight disappears with the Sunset;
Or when the life-wind begins to escape from the body, the ae
also leave the body. In that way, the egotism also automatically
accompanies the mind and the intellect. Therefore, dissolve your

338 JNANESHWARI

mind and intellect into Me, and make me their home and then you
will also be (as) all-pervading as myself. There exists nothing else
than this truth in the world; I declare this on my own oath.

wa fad amg + sen aft few d
MaMa att Aas TTT 8o

9 “In case thou art not able to steadily fix thy mind in Me,
then, seek to attain Me, O Dhanamjaya, by the Yoga of
Steady-practice. (104)

Or should you not be able to deliver up in my Charge, in its entirety,
your heart along with your mind and intellect, then do this viz.,
dedicate them to me at least for one moment out of the eight Prahars
(periods of three hours) of the day. You will then feel an’ aversion
for the sense-objects, during at least those moments when you are
fully immersed in the trance of devotion. (And then) just as at the
approach of the winter, the water level in rivers begins to get low,
in the same way, your mind will liberate itself speedily from the
bonds of mundane existence, and then just as the disc of the Moon
loses her phases day by day, from the Full Moon day, and totally
disappears on the Amavasya day (last day of the lunar month), in
that way your heart, as it gradually sets itself loose from the sense-
objects, will get into me and be one with me ultimately, Oh Son of
Pandu. What is called the Yoga of steady-practice is only this very
thing, and there is nothing (in the world) that cannot be attained, once
t is realised. (It is) on the strength of this study that some walk in the
air, while some tame tigers and serpents; some digest poison, while
Some wade through the sea. (There are) some who on the strength
of this study make the Vedas their own. Therefore, there is nothing

entirely difficult to secure by study, and therefore, you do attain unto
me by the (Yoga of) study.

10 “In case thou art unable to achieve Steady-practice, make the

details of My worship thine sole (immediate) concern; (for):

even carrying out these details shalt gain
the Highest Perfection, uno sake, Hos (114)

XII. BHAKTIYOGA 339

If you have no capacity even for study, then better to continue to
be what you are. Do not restrain the senses, do not interfere with
the enjoyment of sense-objects, and do not leave off the pride of
your own caste. Follow your family rites and customs, and observe
the enjoined traditions, and then you have the liberty of following
freely your own course. Only do not say, “I am doing it", whatever
may be the action you perform through the agency of your body,
tongue and mind. The Supreme Soul, who conducts the entire uni-
verse (affairs) alone, knows what action is rightiand what is not.
Never even think in your mind about any particular action being
defective (incomplete) or complete. You carry on your living (ex-
istence) in a way that would make you attain unto its proper purpose.
The water flow quietly follows the gardener, wherever he conducts
it; you should be pliant like that water flow (dropping all egoistic
sense of your capacity for action). Do not encumber your heart
with loads such as activism and renunciation, but fix up your heart
unceasingly unto me. Does the chariot, Oh great hero, ever worry
itself, if the road is straight or crooked? And whatever (action) is
turned out, do dedicate all quietly unto me. Make no attempt to
weigh it in a balance. With such a conviction of mind you will, Oh
Arjuna, come unto Me, the Home of the Union of the Supreme and
the individual souls, when you discard your body.

WATTS md WEDTHTP: d
adapa dd: HS UWamwanr $i o

14 “And in case thou art not able to accomplish even this by
cultivating the singleness of attention towards Me ( that it
demands), then (at least) renounce the fruit of every action
with a resolute mind. (125)

Oh Son of Pandu, should you not be able even to do this, viz. dedi-
cate all your actions to me, then (at least) you do worship me. If
you find it difficult, O Kiriti, even to remember me, with full intellect
at the beginning and at the end of the actions, leave it alone too.
At least let your intellect be alive in regard to putting restraint on
your senses, never mind if you leave aside my remembrance. And
then whenever and whatever actions might be done by you; abandon
all thought about their fruit. Just as the trees or creepers drop down
all their fruit they yield, in that way, you renounce all the fruit of

340 JNANESHWARI

‘action that may be successfully performed. Not only that: let there

even be no notion that I should be remembered, or that the actions
have to be done on my own account. Let them all be extinguished
into the great Void, together with their fruit. Consider all your
actions as fruitless, as an empty dream, (or) like rainfall on a rock
or like the sowing of seeds in burning fire. A father never entertains
any (sexual) craving in regard to his daughter; in that way you must
always be motive-free in regard to all your actions. Let all your
actions get absorbed in the great Void, just as the flames of the fire
all get extinguished in the sky. Oh Arjuna, even though the renun-
ciation of fruit might appear a simple thing, yet it is the greatest
among all the Yogas. The actions that once are dropped down
through renunciation of fruit never grow up (again). A cluster of
bamboo trees gets barren once it gives a yield, so with the dropping
down of the existing body, consequent on renunciation of fruit,
there is no coming into body-form again—nay the cycle of births and
deaths comes to an end altogether. Oh Kiriti, one can reach the
knowledge after ascending the steps in the form of the Yoga of Steady-
practice, and one can attain meditation through knowledge. When
the diverse mental states get extinguished in meditation, then the
aggregate of all actions goes and stands aloof, and when the actions
stand aloof, renunciation of fruit automatically comes in and thereby
one secures the eternal peace and tranquillity of mind. Therefore,
Oh husband of Subhadrà, this is th” only course (open) for securing
tranquillity of mind, and therefore, it is now the fitting thing to take
recourse to Steady-practice (Study).

Y fe aaaea fahren |
AUT ARTET Ut EMT

X

12 "For, worthier is knowledge than practice; more tl -n know-

ledge is concentred-meditation to be preferred. From con-
PR ee med ation ensures renunciation of actions' fruits;
and fo lowing upon such renunciation comes Peace. (141

Oh Partha, knowledge is more difficult for comprehension than
study, while Meditation is still more difficult than knowledge. R&
nunciation of action-fruit is superior to meditation, while the enjoy-
ment of the bliss of the tranquillity of the mind is even more superior:
Such is the ascending course, and it is through attainment of these

XII. BHAKTIYOGA 34]

different stages that one can reach the abode of tranquillity (Supreme
Bliss).

weet aaa As: we ws wa.
fist fige: agag: TA 23 N

age: Aad ait water gear: |
watrrrmtafsat wom: d fra evn

13 "Not conceiving hatred towards any being, with a Sriendly
disposition, and ever compassionate; rid of all “My”-ness
and rid of all "I'-ness, even-poised in weal and woe, full of
Jorbearance :

14 "Ever content, the Yogin possessing self-control and a firm
resolve: having dedicated unto Me all mind and intellect —
he that is (thus) devoted to Me, is dear unto Me; (144)

One (who) never bears any hatred towards any living being, and
one who never harbours differential feelings in his mind between
his possessions and those of others, like the all-pervading sentience:
Just as the earth never knows to sustain only the superior, and to
reject the inferior, or just as the life-wind does not know to abide
only in the king's body to the exclusion of the plebeian ones, or just
as the water never thinks of quenching the thirst of the kine only,
turning itself into poison to kill tigers—in that way one who be-
friends the entire class of living beings, and is kind evenly to all:
One to whom the thought of myself and mine is ever foreign or who
I$ never affected by happiness or sorrow: or one who, in point of
forgiveness, is like the earth which has made itself the abode of happi-
Ress for all: one who is thoroughly saturated with contentment
Without any device ( 377 ), just as the ocean is ever full of water
“ven in the absence of rains: one who controls his heart, taking a
YOW to do so, and whose firmness lasts uninterruptedly: one in whose
heart dwell in perfect unison both the individual E IE:
ul, occupying the common seat, and getting stead a eee
:* Who dedicates devoutly to me his mind and intel ee En ae
Athis way full of Yoga internally and externally, Nd es x
" my affectionate devotion. Oh Arjuna, such a devotee

342 JNANESHWARI

a real Yogin—an emancipated one, and I become so fond of him
as if he were the wife and I the husband. But nay I am not content
with the simile that “‘he is dearer to me than my own wife." It falls
short of the sense (it does not accurately represent the real state).
But this account of affection is a sort of magical infatuation and
should not have been uttered in words (because words fail here).
Whatever short description of it is, however, given, is solely on the
strength of the strong faith. This simile (of husband and wife) came
out from my lips only in exuberance. Otherwise can it be suitably
described in words? Let this alone now. My affection (for my de-
votees) is doubly increased whenever the subject of such dear ones
is broached. And if a loving hearer happens by chance to be near,
where could be found a pair of scales to weigh the mellifluent eloqu-
ence that flows? Therefore, O Son of Pàndu, you are the loving
one as also the hearer, and there besides having arisen an occasion
for describing a loving devotion, I naturally got, in the course of
our talk, immersed in the happiness (I felt) in giving the description.
With these words, the God began happily to sway backwards and
forwards, and said, “Know now the indications of that devotee, to
whom I offer a seat in my heart."

am Aral aA A A: |
aiaa AA a: a a A fa ey N

15 “From whom the world shrinks not in disgust, and who,
from the world shrinks not in disgust; one that is free from

elation, intolerance, fear and disgust: he that is (thus) devot ed
to Me is, dear unto Me: (165)
/

The storming of the sea neither creates any fear in aquatic animals,
nor does the sea itself get tired of such animals: in that way one who
does neither feel unhappy at the arrogance of the world, nor does
the world itself feel troubled by his association: nay, Oh Son 9
Pandu, just as body does not feel any disgust for the limbs, in that
way one does not feel any disgust for the beings, but identifies him-
self with all of them: one who looks upon the universe as his ow?
body and has consequently lost the distinction such as this is deai
that is not dear: one in whom is also left no trace of joy or ang?"
in the absence of duality; one being thus free from the clutches 9

the pairs of opposites, there remains in him neither fear nor disco?"

XII. BHAKTIYOGA 343

posure, and he has besides become my devotee. Towards such a
one, I feel attracted, and how can I describe this attraction! He is
the heart of my heart—one who is fully contented with the bliss
of the Self, and has come to birth merely as nature's effect, and who
has reached perfection and become dear to me.

wate: Uae SAA aem: |
aake Rani at Age: aA fa ee ui

16 “He who looks-out for nothing, is pure, heedful, unconcerned,
unworried; who has renounced all undertakings (as such):
he that is (thus) devoted to Me, is dear unto Me: (172)

Oh Son of Pandu, one in whom expectancy gets no entrance, and
whose existence is a series of ascending bliss (of the Self); the holy
place of Kashi generously gives salvation, but only to those who
lay down their bodies there; the Mountain Himalaya also removes
sin, but in doing so (in going up the Himalayas) there is the (risk of)
loss of life. But the purity in the saints is not of that type. The holy
Ganges purifies through her own purity, and destroys all the sins
and other afflictions, but that process involves the (risk of) drowning.
But the river of devotion, although it is fathomless, at no time drowns
the devotee. He directly secures emancipation without meeting
death. The Ganges secures her purity through (her association)
with the saints. Of what greater superiority must be the purity of the
Saints themselves? Therefore, one who with his own purity lends
Support to the holy water, and the defilement of whose mind has
been driven away to the limbo: one who is as clean and untainted
in and out as the Sun himself: one who experiences the secret of the
knowledge of the Supreme, in the way one born with his legs fore-
most (TT) possesses the power of seeing the (hidden) treasures:
One whose mind is all-pervading yet unattached like the sky, which
although all-pervading is free from all: one who has liberated himself
from worldly cares and remains perfectly detached like a bird that
has escaped from the hands of the hunter; one who is free from
Prickings, being immersed in the bliss of the self; one who like a

dead bo i hed by any sense of shame; one who is
dy remains untouc y the commencement of any

never affected by egotism in regard to í
action in the way the fire gets extinguished if not pi 24 MS
One to whose lot has fallen tranquillity so necessary 10r

344 JNANESHWARI

ment of emancipation; one O Arjuna, who is so thoroughly replete
with the sense of union with the Supreme Brahman as actually to
experience such an ecstatic state and has reached the other bank of
duality i.e. (transcends duality): or one who in order to be able to
experience the bliss of devotion, divides himself into two, ordaining
- one division as a servant, and designating the other part as myself
viz. “God, and then makes the non-devotee realise the glory of devo-
tion—I feel a great hankering (emm) after such a devotee and |
meditate upon such a devotee—nay I feel satisfied only when I secure
such a devotee. For him, I am required to assume incarnation and
I move about in this world and he is so dear to me that I wave around
him, my own life by way of lustration.

at a quate a dfe x state a mre a
TR afar a: a a ferai feu

17 “He who is not elated—does not hate—does not grieve
does not yearn, renouncing (alike) the good and the evil:
He that is (thus) full of devotion, is dear unto Me: (190)

One who considers nothing as good as the attainment of the Supreme,
and therefore, does not fee] (derive) any delight from the enjoyment
of the sense-objects; one in whom no hatred finds any room since
all distinction has vanished for him on account of the knowledge
(he has secured) that he himself is the entire universe: one who never
grieves for the past (or for the lost) in the full confidence that what
is really his own would Dot be lost even at the end of the Kalpa (a
day of God Brahmdey— 432 Million years of mortals): one who
never aspires for anything, since there already exists within his own-
self, that beyond which there exists nothing: one never feels any
distinction such as ‘good or bad’, in the way there is nothing like
n. Such a one who has become the very
> has besides been my loving devotee there -

is nothing so dear to me as this devotee, and taking an oath in your
name, I am telling you this real truth.

aH: wate RR a eat are: |
Agg we: Ayaan es n

XII. BHAKTIYOGA 345
gerangan sque ebria t
aaa: fercattiteart A fret eaa 22 n

I8 “He who is the same to an enemy or to a friend, same also
in honour and dishonour; who is the same in cold and heat,
weal and woe, and is free from attachment:

19 "'To whom all alike is censure as well as praise, and who
maintains silence, being content with anything whatsoever;
not cumbered by a home, firm in judgment: he that is ( thus)
devoted to Me, is dear unto Me. (197)

Oh Partha, one in whom there is absolutely no feeling of differen-
tiation, and who treats alike both his foes and friends; one who
like a (lit) lamp does not possess the narrow outlook of giving light
to those of his own household, and withholding it from strangers:
(one who like) a tree gives an equal shade to both viz. the person
who proceeds to cut that very tree with an axe, and the one who
planted it: or (one who like) the sugarcane does not give sweet taste
only to one who waters and grows it, and bitter taste to the other
who puts it in a press and squeezes it: one who conducts himself
evenly with both the foes and friends, and has the same feeling in
the case of honour or dishonour; one who remains the same in all
the three seasons just as the sky does; one who faces (firmly and
serenely) both pleasures and pain that confront him in natural course,
in the way the Mountain Meru does, when facing the northern and
Southern winds: one who conducts himself evenly with all the living
beings, in the way the lunar rays give the same pleasure both to the
King and the poorest: one who is considered necessary (or is desired
for) by all the three worlds, just as water is by the entire world: one
Who remains pleased and tranquil within his own self, dropping all
the attachment for the enjoyment of sense-objects; one who neither
minds any slander nor feels elated by praise, as the sky remains,
unbesmeared by the clouds, and treats both slander and praise on
the same level, and moves about with a steady temper both in public
and in solitary woods: one whose silence remains unbroken even
though some of his utterances might be true and some false, and
Rever turns his back while experiencing the Brahmic stage named
Unmani (s=), one who never feels joy at any gain nor feels any
grief at any loss, in the way the sea never gets dry (even) if there be

no rains: one who never takes any resort in a house, just as thein

346 JNANESHWARI

does not remain confined to any particular place: one who Makes
the entire world his abode, in the way the winds ever pervade the
entire sky: one whose mind has become steady (in the knowledge)
that, “the entire universe is his home"—nay he has himself become
the entire universe both moveable and immoveable, and Oh Partha,
one, who even having reached this stage feels great pleasure and
faith in my worship—I place such a one on my head as a crown.
Is there anything to be wondered at, that the head should be bent
low before what is (considered to be) exalted? Yet I, the very water
touched by whose foot is held in high regard in all the three worlds,
entertain great respect for my devotees of high faith, and to be able
to know to what extent I do so, one has to secure ‘Sadashiva’ (God
Shankar) as his preceptor. Let that however alone: to praise God
Mahesh (God Shiva) is really to indulge in self-praise. Therefore”
said Lord Krishna, the Lord of Rama, “I would not refer to it but
(would say this much) that I hold such a devotee on my head. Oh
Arjuna: one, who enters into the path of devotion and holding in
his hand emancipation ( Wer ), the fourth object of man’s existence,
goes on dispensing it to all the worlds: one who brings in his grasp
the absorption into the divine essence, and handles freely (atétat#t)
the wealth in the form of emancipation, and yet accepts for himself
the position of the lowest level, like the flow of water: to such a devotee
I bow and carry him on my head as a crown, and bear his kicks on
my chest: I adorn my faculty of speech by the singing of his praise,
and deck the ears with ornaments in the form of hearing of his praise.
Although without eyes, I have got a vision in order to satisfy the
longing for beholding such a devotee. I worship him with the lotus
in my adorned hand. I have come (equipped) with one more pair
of arms over the usual two, in order to be able to embrace his body
pee speously on both the sides). "Though bodiless, I have assumed
In soe it d Be able to enjoy the happiness of his associa
extent of my woe M describe adequately by any simile, a
that; he is such a friend of NC Nhi nothing dee
life-history of such a d 9: mine: yet those that hear as also neta
my life. Oh Arjuna, L have tq neu tedly dearer to me th

> £ nave told you in detail this Yoga of devotion

—the greatest of all the Yoga P
pm whic
I hold the devotee in love, i Sues REFER

.9ve, meditate upon him, and hold him on my
head,—that Yoga which Possesses such a great strength.

à g were ates miaa |
SENT ATG wees d RMT: 11 Ro íi

|
f
l

XII. BHAKTIYOGA 347

20 “And those who betake themselves, as aforesaid, to this
"Ambrosia of Rightecusness,” full of faith and making Me
as their Highest Goal: those that are (thus) devoted to Me,
they are exceedingly dear unto Me.” (230)

Those that hear this delightful narrative which is sweet like the shower
of nectar and turn it into self-experience, and in whom it expands
itself through a liking for the greatest of faith, and those who follow

' it, giving it an eternal place in their heart, and who, even though

they have attained the condition of the mind as described above and
have derived the best fruit like the (best) seed sown in a fertile soil,
and who yet consider me very great and entertain an affection and
devotion for me and take me as their all-in-all, Oh Partha, such
ones are the real devotees and Yogins in this world, and it is these
for whom I feel an eternal longing. Such ones as have great friendly
feeling (#4 ) for devotional stories, are in themselves holy waters
and places of pilgrimage, and they are really the holy ones in the world.
We meditate upon them; they are our worshipful Gods, and we
consider nothing else as superior to them. We hanker after them,
they are our very hoards— nay we feel satisfaction only when we
secure them. Those, Oh Son of Pandu, that sing their loving accounts
are respected by me as great Gods." “So spake to (Arjuna) that
Mukund, the giver of joy to his devotees, the primeval bulbous root
of the universe," said Samjaya (to Dhritarashtra) and added, “Oh
King, he (Lord Krishna) pure, stainless, kind to the world, maintainer
and protector of those that have surrendered themselves to him;
and whose constant sport is to render help to the Gods. to maintain
and bring up the world and to protect it: whose religious fame is
Spotless: who is straightforward, with unbounded generosity, whose
strength is unlimited and who brings under his bondage the (arrogant)
mighty: who is kind to his devotees and friendly to those that love
him; (who is) the supporter of true ones and the very storehouse
of art and skill;—That Lord Krishna of Vaikuntha, the Lord Para-
mount (aaaf) of his devotees said all this while the lucky (Arjuna)
heard it. Now I narrate the subsequent account”, said Samjaya to
Dhritarashtra. That very eloquent narrative will now be told in
Marathi and the hearers should give their attention to it. Jnānadev
said, “Oh (that) I should surrender myself to you—the C EE Suh
Tender service unto you, is the (only) thing taught to me by Go

Nivritti.”
afa aa gressum 03 M

CHAPTER XIII
KSETRA AND KSETRAJNA
INTRODUCTION

"Having paid homage to God Ganesh, who is identical with Self
I bow at the feet of the good preceptor, which is the abode of all
lores, thinking about which, the art of composition is mastered,
and the store of learning gets on the tip of the tongue. Eloquence
out-matches even nectar in point of sweetness, while the nine Rasas
(sentiments) bend low for service to every letter. The interpretations
come out spontaneously and these are impressed on the mind, making
it attain complete knowledge of the Supreme Self. Were the very
feet of the good preceptor to be meditated upon, witn devotion,
that would make the glorious knowledge dawn fully." Bowing at the
preceptor's feet Jnanadev said that Lord Krishna—husband of
Lakshmi and the father of Brahmadev spake thus :—

STATA |
X4 AN Frag Aaaa i
User fw d swig: Aaa sft afge: n Qu
THE EXALTED-ONE SPAKE:

1 “This body, O Son of Kunti, is designated the ‘Field’; who

knows this, him, those conversant with the subject, call the
Field-knower.’ )

“Hear Oh Partha, this body is called the ‘Kshetra’ (field) and the
one who knows of it (the field) is called ‘Kshetrajna’ (Field-knower):

Aai aà ni fafs aaaay AT |
OQ asa Wd mmu:
2 “Know me to be likewise the Field-knower within all the

Fields, O Scion of Bharata. The knowledge that relates 1

the Field and the Field-k.
1 NUS the
(true) knowledge. nower, that is of Me deemed (8

XIII. KSETRA AND KSETRAJNA 349

“j am that ‘Kshetrajna’ referred to here, know ye definitely who
protects all the fields ( àa ). To know the field and the field-knower
correctly, I consider as the (true) knowledge.

aq aa ew UTex a aga ger Ud d
aa UY aaa ad aaa A IT 3 0

3 "That Field: what it is, what-like it is, with what changing
forms, and which, and from whence (originated) ; likewise,
who that (Field-knower) is, and of what potence: that in
substance hear from Me. (10)

Now I (am going to) tell you all the implications of what I said of
the body being the ‘Kshetra’ (field), why is it called a Kshetra, how
it originates, and what modifications tend to develop it here and by
whom. It only measures three and a half cubits and whether so
much (extensive) soil is bafren or fertile and to whom it belongs—
all these details I shall tell you and so give your attention. It is only
this field that the Shruti (Vedas) is ever clamouring about, while
the science of logic ( a® ) carries on incessant debate to determine
it. Scriptures on all the (six) subjects ( aft ) came to the end of their
wits while discussing this (field), and yet there is no unanimity amongst
them about it. It was on account of this that the different Scriptures
got in touch with each other and discussions were held over this
alone, all over the world. Yet there has neither been any agreement,
nor any common feature in the (different) talks. Only arguments
aud counter-arguments have increased for no (valid) reason. No
one knows whom this field belongs to: yet it is coveted for so much
that there are acute and violent scrambles over it in each and every
house. The Vedas wield great strength to fight the unbelievers, at
Which these unbelievers utter nonsensical things. They say that the
Vedas (i.e. the statements made therein) are without foundation
and they (Vedas) only spin out cobwebs of propaganda, and if they
(unbelievers) are accused of making a false statement, they lay down
a betel nut (by way of a wager) and take a vow to substantiate their
Charge. These unbelievers assume nudity and become baldheaded
by violently uprooting their hair. How can these acts E
hollow dogma in any way sound and reasonable? Fearing that a

might overtake their fields (living bodies) laying them Mee ae
nothing, the Yogins start to protect them. They accept P x Y

Setting afraid of death and collect all the means necessary -

-

|

350 JNANESHWARI

serving Yama-Niyama (44ft44 —Self-control). (Even) Lord Shan.
kara abandoned his kingdom in order to annihilate passion for
this very field, and accepted a stay in a funeral yard, for snapping
all worldly attractions. And in order to prove true to the vow he
(Lord Shankara) also assumed nudity (lit. wears ten quarters) and
burnt Cupid to cinders because he tried tò seduce him (Shankara),
Brahmadev (Lord of Satya-loka) was endowed with four mouths,
in order to have a decisive debate on the subject, but he too was unable
to know it properly.

nAaR itt otfatatad: gear a
sempus pgufafafiPad: a x n

4 "By the Sages it is severally recited in manifold ways and
in different metrical compositions, as also in the Brahmasütra-
containing (cogent) reasonings and definite (in import). (21)

One (advocate of action) says that this’ field entirely belongs to the
individual soul (sft) and further that the main life-wind (STT) is
its agent. In his house, labour his four brothers (the remaining
four life-winds) while the farmer in the form of mind, manages the
whole affair. He makes the pairs of bull >ks in the form of the two
sets of organs—five sense-organs and five organs. of actions—work
day and night and gets thoroughly ploughed the field of the objects
( fua). He fails to take advantage of the seasonal atmosphere of
industry (i.e. fails to perform actions accordirg to scriptural in-
Junction) and sows seeds of injustice, and treats them with fertilizing
manures (xq) in the form of evil actions. The crop of great sins
flourishes abundantly from them, with the result that the individual
soul has to suffer pain throughout crores of births. If, in the right at-
mosphere of seasonal industry, the seeds of good actions are sown, the
soul would enjoy pleasures throughout crores of births. In regard to
this, others (miers ~ followers of the path of metaphysical knowledge)
assert that this field ( àa ) is not under the supremacy of soul (“ù ),
and that they themselves should be referred to for obtaining all
information about this field. (They further say) “Know ye, this
soul is simplyzapathetic, and only stays in the field like a way-farer

(vers: fram Tem), the life-wi
: i » the life- TOT : smt)
having a vested interest in i RM Um remains allgaleri |

XIII. KSETRA AND KSETRAINA 351

necessary implements, herself cultivates the field at home. The three
original tenants (of the field) viz. Satva, Rajas and Tamas (ata,
<aa, 744, of spiritual, material, and vicious or wayward tendencies
respectively), from the time the universe was created, were born only
of her (Prakriti). Whatever is sown by Rajas is protected by the
Satva, while the Tamas alone collects the entire yield. Preparing
the threshing ground of Mahat ("gq modified form of Primeval
Matter), he gets the threshing done by the lusty bullock in the form
of Time (*&Tz ), when there is formed a big heap of the unmanifest".
The talented ones resentfully opposed this, and retorted that this
was all a modern idea. They argued how long could this Prakriti
(matter) take a stand before the Supreme and asked that they should
be heard about the entire position of this field. (They say) "the
powerful fancy was sleeping happily on the plank in the form of the
Great void ( gA) in the sleeping saloon in the form of illusion
(maT). It suddenly awoke and being ever active in the performance
of its duty, it secures the treasure ( 4T of the world), in conformity
with its desire. There was the habitation of qualityless aspect, as
extensive as the universe, which having consorted with it (fancy)
assumed name and form. Then the five great elements getting to-
gether coil round this unfertile land, with the result that four kinds
of living beings [those born of embryo-sheath, those born of sweat,

those born of eggs, and those born of soil, *("sixmps "-" test ”-

“asa 7 sfEgst") are created therefrom. Then in these living beings,

speech and other objects of (action) organs arise. On both the sides of
mankind, fortifications in the form of good and evil are erected, leaving

-a barren land (lower animals). Then fancy (illusion) constructs a path
in the form of births and deaths for going to and fro constantly. Then

the fancy forms close friendship with egoism, and through the agency

of intellect occupies the entire universe. Thus shoots forth, from

the sentient void a separate branch in the form of fancy, and there-

fore fancy is at the root of worldly existence". Hearing this talk

of the advocates of Maya (illusion), the Samkhyas (advocates of

Samkhya doctrine) get wrathful and retort, “well, sir, you do not

exhibit any discrimination at all! If your fancy can find an abode

in the locality of the Supreme, why can the Prakriti (nature) of the

Samkhyas not do the same? But this is not correct, you should

keep away from such abstruse problem. We alone can give the right

explanation and do hear it. Now say, Who makes f (e condim

the sky full of water, and who supports the stars hanging in the sky?

ho is he that stretches out the canopy Of iiie Ss Vko T ke iee

352 JNANESHWARI

has ordained that the wind should always blow? Who Creates the
tremor and horripilation? Who fills up the ocean with water? Who
creates rain-showers? Like all these events the condition of the
field is (only) natural. No one has got a proprietary right over it.
Those who exert get the fruit, the idlers getting nothing". On this,
the advocates of the Kala (destroyer) theory wrathfully say, “Is it
all you have learnt? If it is true, why has Kala (the destroyer) kept
his mastery over it (field)?" The attack of Kala is very formidable
and knowing this, these men, (opponents of Kāla theory) take pride
in (sticking to) their own doctrines. This dreadful death is the very
den of lions. Knowing this (they) indulge in their lofty but empty
talk which avails them nothing. The Kala (the destroyer lion) is
such that he will in a moment hold in a coil (=a), even bigger than
that of the great destructor as at the end of the world, (Fat Beate)
the elephant in the form of the region of the God Brahma. On reaching
the heavenly woods, he destroys incessantly the eight guardians of
the eight cardinal points (as they finish their term) (aeaa), and
also the (eight) elephants. Similarly he (it is) by whose breath, the
deer in the form of living beings get nervous, whirl round and round
and fall into the pit (cavity) of births and deaths. Just see how wide
Kala has spread out his palm and has held in it (the world form)
as big as the elephant. And therefore the destroyer's supremacy is
the whole and sole truth." Thus there are different opinions about
the field, Oh Son of Pandu. The old historical records (Fa) also
prove that there were many controversial discussions over this amongst
the sages in the ‘Naimisha’ Forest. Even the eight Chhandas in the
Vedas have propounded over this in many ways and yet they (the
different schools of opinion) continue to hold discussion over it on
account of conceit. Even the "Brihatsamasütra' in the Veda, which
is so holy from the point of view of knowledge has not been able to
know about this field. Many other talented great poets have laboured
over the discussions of this field. But this being a very deep subject,

none could know for certain anythi i p
: à ything about it. Now I tell you
detail about this field Such as it is. = :

TETT: gd pu eee gf |
Ue at WérerGRTERH u$ 11

XIII. KSETRA AND KSETRAJNA 353

5 "The Gross Elements, the "I"—notion, and the Intellection,
as also the Unmanifest; the Sense- Centres ten, plus the one
(Mind), and the fire Objects of Sense-(-perception) :

6 “Desire, Aversion; Pleasure, Pain; the (harmonious Collo-
cation (of all the faculties); Sentiency, and (Self-) Susten-
ance: all this is the Field summarily enumerated, together
with its changing forms. (72)

First the five great elements: then ‘I’ notion—(egoism), the intellec-
tion, and the unmanifest (Maya or illusion); then the ten organs:
then the mind, the ten objects (of the senses); then the group of aver-
sion, pleasure and pains and also desires: (and lastly) sentiency
and sustenance. These are all the constituents of the field and have
been mentioned to you. Now I tell you one by one, what are the
great elements, what the objects are, and how they are. The
great elements mentioned are the Earth, the Water, the Fire, the
Wind and the Sky. Just as the dream is hidden in the awakened
State, or just as the moon is invisible on Amavasya (sraraemr—the
last day of the lunar month) or just as youth remains hidden in a
child of tender age or just as the fragrance remains latent while the
flower is yet in an unblown condition, or just as the fire is latent
in the wood; Oh Kiriti, in that way, the ‘I’-notion is latent in the
interior (stomach) of ‘Prakriti’ (Nature). Just as fever only waits
for some irregularity (G11) to occur and as soon as it takes place,
it makes itself felt, in the same way, the body is formed as soon as
the five elements combine, and then what makes the body active
everywhere is the ‘I’-notion (or egoism). The amazing feature of
this ‘T-notion is that it does not affect so much the ignorant, but
embracing firmly the neck of the 'knowing person', "throws" him
in the whirlpool of many difficulties. Now as regards the intellection,
hear its symptoms", said the King of the Yadavas (Lord Krishna).
When Cupid gets strong, that which with the aid of the functions
Of other senses conquers the Bastilles of desires, that which
enables the living beings to discriminate between good and bad, ang
when enjoyments involving pleasure and pain are offered to them;
that which distinguishes pleasure from pain, piety (3*7) from sin,
the clean from the filthy; through which the living beings come to
know what is inferior and superior, big and small, and which can
lest the characteristics of different objects; that which is ge omen
of the power of knowledge, which enhances the quality of being

354 JNANESHWARI

pious, and which resides on the borderline of individual soul and

Atman (pure spirit) know you Arjuna-all these indicate the intellec-

tion; and now do hear how to know the unmanifest. That which

the Samkhyas designate as the ‘Prakriti’, the origin of the world-you

| take that Prakriti as the Maya (illusion) or the Unmanifest here.
You were made to hear formerly (in Chapter VII) about the Samkhya's
and the yoga's opinion of Prakriti, and in the same place you were
told in detail about the two types of it. The second (the higher type)
variety of Prakriti mentioned there is ‘Jivadasha’. That same (Jiva-
dasha), Oh the best among the heroes, is the Unmanifest here, in
other words. Just as the stars disappear with the close of the night,
or just as the activity of the people comes to an end at sunset, or just
as at the fall of the body, the physical form with its desires and feelings
is merged into the totality of past actions, or just as the tree is entirely
i contained in its seed-form, or just as the entire (piece of) cloth is

| contained in the yarn-form, so the sphere where the great elements,

| together with all created things sink after abandoning their gross

j form and assuming the subtle one—that same (sphere) should be

known by the designation ‘unmanifest’. Now hear the distinction

| between the different organs. Eyes, ears, skin, tongue and nose-

| these are the sense organs. It is through these entrances that the

‘|i intellection thinks of pleasure and pain when the five elements combine
together. In the same way tongue, hands, feet, anus and the sexual
Organs, these are five more organs and these are what are called the
action organs and you hear about them", said the Lord of Kaivalya
(perfect isolation). The power of action which is the wife of Pràna
(the principal life-wind) constantly goes out and comes in through
these entrances of action organs. I have described to you the ten
organs; you now do hear the attributes of the mind. It is located at
the junction of the organs and intellection and plays its part by riding
on the shoulders of the ‘Rajas’ (xs) quality. Mind is constituted

by the fickle upsurge of the wind (amatar) just like the apparent
bluish tinge of the sky or like the unreal waves of the mirage. With

the mingling together of the semen and ovum (blood), is formed
the body-frame, inclusive of the five elements and one life-wind
principle is metamorphosed into ten kinds. These ten kinds of life-
winds get steady in their respective places in the body according tO

their nature. Owing to the ; : e
ei perpetual ex s in thes
places, there arises the p istence of fickleness ir

i

XIII. KSETRA AND KSETRAJNA 355

in fact the fancy incarnate that is responsible for the embodiment
of the soul. That which is the source of power of action and also
the tower of strength to desires and which always fights with the
egoism: that which increases desires and strengthens hope and which
reinforces fear: that from which ‘duality’ springs up and which
fattens nescience and which pushes the senses into the objects of
senses: that which forms the world with the help of fancy and very
soon dismantles it with the help of antifancy and erects as well as
pulls down piles of castles in the air: that which is the very store-
house of delusion and the very essence of the element-wind, and
which shuts up the doors of the intellection: (i.e. imprisons the reason-
ing faculty) that Oh Kiriti, is the mind, there being no doubt about
it. Now hear about the objects (of senses) with their distinctive
features. The knowledge of touch, speech, sight, taste and smell are
the objects of the organs of senses. The knowledge wanders out
through these five doors, just as the animals get confounded and
roam at random after green grass. Then (the utterance of) vowels
and consonants etc. as also the acceptance or rejection (of things)
and movement and discharge of excrement and urine—these are the
five objects of the organs of action and through these, actions issue
forth. These are the ten objects in the body and now I shall describe
the nature of desires. The recollection of past enjoyments or hearing
of past events, creates a thrill in the functions and these get awakened
when the organs and their objects meet and are strengthened with the
support of the willing faculty. At the awakening of the functions
(dispositions), the mind runs helter-skelter, the organs intrude upon
forbidden ground to taste sinful pleasure. On account of its great
liking for the functions, the intellection gets deluded and that which
feels love for these objects is the desire. If the organs fail to secure
their respective objects, immediately after the generation of desire,
the feeling that is created is hatred. Now see the symptoms
is called pleasure. It is that which makes life forget everything (else)
when it is attained. It administers its oath to the body, tongue, and
mind, causing the body even to forget itself. With its advent, it makes
the cripple to be the very life (i.e. full of vitality) and the righteous,
More than double the quantity of their happiness. It even makes
all functions of the senses to lie dormant (fast asleep) in the solitude
of heart. In short, the state of feeling that arises when the individual
Soul is in inti association with the Atm :
that state of Eos which is created as a result of failure to secure
the happiness mentioned above is pain. Ordinarily, happiness is a

toms of what

356 JNANESHWARI

normal thing, but it is spoilt on account of attachment to desires,
The pain and pleasure thus go respectively with the attachment to
and the abandoning of desires. That supreme existence in the body,
which standing quite aloof and all-knowing (STEHT), is named
sentiency. It pervades the body cap-a-pie and is ever awake and
remains unaltered through the three stages (sraearmit ). It keeps the
mind and the intellect fresh and keeps in a lovely condition the garden
of Prakriti as in Spring. A portion of it which verily pervades
alike both the inanimate and the animate creation (T7181) is called
sentiency. The King may not be acquainted with his army, yet his
word of command brings about the destruction of the enemy: or the
sea gets in full tide at the appearance of the (full) moon: or proximity
of the magnet imparts motion to iron: or the sunshine induces people
to go about their business: or the female tortoise feeds and brings
up her young one merely by looking at it without putting into its
mouth the nipple of her breast. In that way, the association of Atman
with the body creates life in inanimate things. And this is what is
called sentiency, Oh Arjuna. Now hear the exposition and analysis
of self-sustenance. The elements are opposed to each other by nature.
Does not water destroy the earth? The fire dries up the water, the
wind conquers the fire while the sky devours the wind. The sky
(ether or space) does not combine with any other substance but
pervades all; yet it is ever free (from all). In this way although op-
posed to one another, they (elements) contrive to remain in unison
in the body. Thus leaving all sense of duality, they dwell together and
become feeders of each other by their natural qualities. That, which
brings about a friendship amongst opposing elements, is called Dhriti
(Jat —sustenance). The coming together of thirty-six principles,
together with life is collocation, Oh Pandava. In this way you are
told distinctly of the thirty-six components which taken together
are called what is known as the ‘field’. Just as the assemblage of the
component parts of a chariot, when complete, can be called a chariot,
Qr id he over tp fom di ont de
infantry, when qo eS as body’, or the chariots, horses, elepban A
try, °y Iorm an assemblage, can derive the name the
army, or a combination of letters can be called a sentence; Of all
ee len sh: ge the ame lous) hyo all e VE
in one place, get the pa Ae PE OF Cll, vates ane fires re
Six principles when they ar p PERO dDvthis way.the p

The crop of ET or A € "used together, go by the name of “NE
good (ITTI"I) ripens there (in the field) according

XIII. KSETRA AND KSETRAJNA 357

to the nature of the living beings, and I therefore call it a ‘field’ in
wonderment. Similarly some name this field as ‘body’. There are
thus many names to this. In fact excepting the Supreme Spirit,
everything in the cosmos beginning from Brahma and ending with
stocks and stones, whatever is born and meets death, constitutes
a field. Coming to birth either in Genus (4141) of Gods or men or
the serpents takes place according to the combined qualities and
actions (in the past). Elaborate discussion about these qualities will
be made later on. Oh Arjuna, we would now show you the aspects
of what is called knowledge. So far I have explained (to you) in
detail the field with its attributes and now hear about grand and
exalted knowledge. For the sake of this knowledge, the Yogins
by-pass the Heavens and mount over the celestial sky. They dis-
regard "Efzfrfz (the Goddesses of growth and success) and consider
as beneath their notice the hardest penance such as the ‘Yoga’. They
cross over the difficult fortress of austerities as also cast away (atf)
crores of sacrifices and root out the plant of action. Some follow
the devotional path, while some live in a naked state and some follow
the secret path towards ‘Sushumnd (a particular artery of the human
body). In short the great sages, with the intense desire of securing
knowledge, rummage through leaf after leaf of the tree in the form
of the Vedas. They abandon the stores of thousand lives with the
intensive idea that the preceptor's grace would secure all for them.
With the advent of knowledge ignorance is destroyed and a complete
identity is established between the soul and Atman. It closes the
doors of the senses, (i.e. prevents their hankering “after objects),
breaks the legs of action and dispels the helplessness of the mind.
Similarly the power of knowledge renders scarce the feeling of duality
and creates in abundance evenness of outlook. It removes all trace
of conceit, devours primeval illusion and banishes from phraseology
Words like ‘mine’ or ‘of others’. It snaps the net of worldly affairs,
Washes out the filth of fancy and embraces the all-pervading supreme
spirit. Its attainment cripples the life-wind (which represents the
Willing faculty), and upon whose existence depend the affairs of the
World. The intellect gets pure by its splendour and the life rolls in
8reat joy. In this way, knowledge, the sole reservoir of sanctity,

tenders the mind clean, which is soiled by the objects (of senses).

Pure Atman has apparently contracted the disease of consumption,

as a result it imputes to itself the limited existence of the inde
Soul. It finds complete cure in the association of this know ae
€ knowledge is an unteachable thing; yet I ask you to ix y

358 JNANESHWARI

mind on it. Knowledge is not a thing which can be seen with (physical)
eyes. Yet when it makes its entry into the body its symptoms are
visible through the actions of the organs. Just as the getting into
blossom of trees indicates the advent of Spring (season) in that way
the actions of the organs bear evidence of knowledge: or just as when
the roots under the soil of the twigs of all branches, or just as the
softness of the blossom makes known also the softness of the soil,
or just as the magnanimity and nobility of conduct is an index to
good breeding, or just as the manner of reception (offered to a guest)
indicates affection (in one’s heart), or just as on meeting a person
if feelings of welcome and cordiality express themselves automatically,
and one’s mind is also simultaneously satisfied, one knows he has
met a pious person, or just as the production of camphor in the
‘Kardali’ (plantain) plant makes itself felt by its fragrance, or just
as the placing of a lamp inside a glass pot makes it reflect its light
around, in that way, the attributes by which the knowledge inside the
heart expresses itself outside, I shall now tell you and hear attentively.

SALLES RAET AAA ATA a
^
smarter ate errata: ut S
7 "''Non-arrogance, Guilelessness, Non-violence, Forbearance

Rectitude; Devoted service to the Preceptor, Purity, Stead-
Jastness, Self-restraint : (185)

(One possessed of knowledge can be identified by the following
symptoms). He does not relish in the least, the idea of identifying
himself with any business, or feels it a burden, if any one attributes
respectability to him. If any one commends his virtues or to hold
him in respect or to describe his qualities, he gets nervous like
a deer blocked by a hunter or like a swimmer in a river caught in
a whirlpool. Oh Partha, he feels it a difficult position to be the object
of people's applause and would not allow any importance being
attached to him. He would not like to see any feeling of reverence
displayed towards him or would not allow his ears to hear his OW?
praises and would not like the people even to remember that he is
any particular person. He feels it a death if any one bows tO him
and does not relish any honour being done to him or any regard being
shown. for him. Although his knowledge is encyclopaedic like Bri-
haspati's (the Preceptor of the Gods) he conceals his true personality
under the guise of idiocy for fear of (becoming a) celebrity-

XIII. KSETRA AND KSETRAJNA 359

does not display his skill, always hides his greatness and likes to
wander about like a mad man. He feels unhappy in mind at his
fame, neglects discussion on Scriptures, and entertains a great liking
for quietude (*a*adT). He heartily wishes that he should be insulted
by the world and his own people (kinsmen) should not be near him.
Although all humility at heart, he outwardly shows indifference
and generally behaves accordingly. He always wishes to behave in
a way that people care little to see if he is alive or not. He conducts
himself in a way that people doubt whether he is walking or borne
by the wind. He endeavours (afi) that his existence should be
ignored and people should even forget his name and that no living
being should feel any fear on his account, and he feels glad to hear
about uninhabited places and even to live in solitude. He forms
friendship with the wind and loves to talk to the sky and loves the
trees more than his own life. In short, he should be known as having
secured ‘knowledge’ who shows such symptoms. By these symptoms
should be known one who possesses ‘Am@nitva’ (sme -non-ar-
rogance) Now is described ‘Adambhitva’ (sráfirea - guilelessness).
Adambhitva can be likened to the mind of a miser who would not show
his treasures to any one even though threatened with the loss of his
life. In that way, Oh Arjuna, even at the risk of his life, he would
not himself make known his own good actions like, Oh Arjuna, a
naughty cow who would resist and hold back the natural flow of her
milk, or like a harlot (www) who would not disclose her (real)
advanced age, or like a rich person who would keep secure his riches
While passing through woods or like a married girl from a respectable
family who would not allow her limbs to be exposed, or like a cul-

'tivator who sows the corn and covers it up with earth, (like that)

he keeps secret his charity and good actions. He does not adorn
his person, nor does he flatter (any one) and does not make a parade
of his pious acts. Similarly he does not speak about his good actions
towards others, nor make an open boast of the knowledge secured,
and he never sells for fame his knowledge. He behaves like a miser
in regard to enjoyments for his own person, while he never shows
a niggardly hand when spending on charity. In domestic matter
he shows scarcity of wealth, while in physique he appears lean: (yet)
in point of doing charities, he would spend on a scale Be sous
Compete even with a Kalpataru (Heavenly tree suppos to viet
all desires). He is serious in point of doing his own duty SONT OM
by religion, and also very liberal on the right Red : :
Versed in holding discussions on the knowledge o IHRT),

i

360 JNANESHWARI

but otherwise looks like a mad man. Apparently he seems like a
plantain tree which outwardly appears hollow and soft, yet bears
bumper fruit full of juicy sweet, or like clouds which appear small
and can be scattered by the wind, yet give wonderfully copious rain-
fall. Seeing him full of good things (gù) in this way, the heart gets
pleased; yet outwardly he appears Misery incarnate. With such
symptoms appearing in him in full measure, he should be taken to
have acquired (full) knowledge. You have in this way been told
about the Adambhitva (Pica -guilelessness) and now hear about
“Ahimsa@ (feat -non-violence). This non-violence has been described
in different ways by different schools of opinion, and now hear about
it. See it in this form: as if the branches of a tree should be cut off
for making a fence for its own stump, or just as the arms should be
lopped off and cooked for satisfying the pangs of hunger, or just as
the temples should be pulled down and (with that material) a pandal
erected in front of the inner sancturay. In that way Parva Mimansa
Cimi an authoritative work dealing with the science of Vedic
sacrifice) declares “when sacrificial victims are slaughtered at a
sacrifice, it does not technically constitue Killing" (i.e. Non-Killing
is the result of Killing!) When the entire world is tormented by severe
scarcity of rainfall, they perform sacrifices to get rain. But a direct
animal slaughter is involved at the very base of sacrifice. How is it
possible then to get even a faint glimpse of Ahimsa (non-violence)
in the process? Can non-violence grow where there is directly sown
(the seed of) violence and yet the wonder is that the sacrificers give
Such a decision (in the case of ritual violence). And the medical
science countenances the same theory, Oh Pandava, viz., for saving
gos life it is permissible to sacrifice another. The doctors prescribe
different drugs to alleviate the suffering of persons affiicted with
different diseases and experiencing intense torments. These prescrip-
tions contain roots and entire shrubs with bulbous roots, some of
M ea be dug out completely, while some are entirely
bark, and slowl bie De doces OU RE 3 oes a aa
an air-tight MUN ON Ee mu b. a
IE one - Ihe innocent trees which bear no enmity
y one, are stabbed all over rendering them lifeless and dry,

Oh Dhanurdhar! They insert their h i f living
beings and taking out bile Gee i bows o i

S are pulled down and temples are
S); Or moneylenders are robbed an
free kitchens; covering only the head,

constructed (from the debri
with their money are Opened

XIII. KSETRA AND KSETRAJNA 361

the remaining parts of the body are kept entirely naked; or pulling
down the house and covering only the court-yard with a pandal:
burning all the garments and making a fire for warming or bathing
an elephant; all these acts are useless: to sell the bullock and (with
the money) construct a stable; or exchange a parrot for a cage—are
not all these actions mere mockeries and do they not excite our
laughter? Some use water after straining it through a piece of cloth
according to the injunction of scriptures, but do not see how many
little lives are lost in the process of twisting the cloth dry. Some
do not cook or roast the grain for fear of causing ‘Himsa’ (violence),
and thereby put life to torture, which act in itself amounts to ‘Himsa’.
In this way they commit violence and consider their actions as non-
violence. Such perverse propositions are deduced logically in ‘Pūrva
Mimans@, know ye, O sensible one. When I first referred to non-vio-
lence, I thought of telling you about the real non-violence; but I next
thought I should not omit any mention of the contrary thing (i.e.the
bogus non-violence) and so I concluded that I should first tell you about
it (the contrary thing) with the specific object of enlightening you on
the point. And that was the reason of my detailed explanation about
it. Who would otherwise like to deviate from the straightforward
course? Moreover it is necessary to expatiate on the relevant doc-
trines of different schools with a view to enunciate our own proposi-
tion clearly: and this is the usual procedure of discussing subjects.
Now turning to the main topic (non-violence), hear my opinion about
it, which also makes clear the aspect of (true) non-violence, and once
one is impressed with it, knowledge can be easily realised. Whether
it is properly realised or not can be judged from actions, just as the
purity of gold can be tested by using the touch-stone. With the know-
ledge and mind coming together, there arises a clear vision of non-
violence. Oh Kiriti, now hear how this happens. Just as the bird
crane fixing his eye on the prey—(fish) swiftly but cautiously puts
his feet into water without disturbing in the least the water-ripples,
or not allowing to break, and disturb the stillness of the water: or
just as the black bee alights steadily and cautiously on the lotus for
fear of hurting the pollen (TmT )of it: in that way he places his feet
(on the ground) with the full knowledge that there are in profusion
Very minute lives in the atoms filling the atmosphere, and feeling
Compassion for them, they (men of nonviolence) tread over the paths
Of kindness and fill up with affection the space covered by the ten
directions and protect and show more regard towar
than their own. Oh Partha, the extent of non-violence o

d all other lives
f those persons,

362 JNANESHWARI

who conduct themselves so superbly, is boundless (words fail to
describe its magnitude). A female cat holds her kittens in her teeth
lovingly without allowing the points of her teeth to hurt them in any
way; or a fond mother anxiously looks forward for her child with a
vision that is full of affection: a gentle breeze with a fan of lotus
leaf is wafted over a sore eyelid in order to give it some relief: so
gently they place their feet upon the ground while walking along,
with the result that the creatures coming into contact with them
feel happy. While walking lightly in this way, Oh Son of Pandu,
were he (one of them) to see any worm or insect he would slowly
turn around. He argues that with the noise of his steps the living
creature (the Lord) would lose his sleep and he would be disturbed
in his tranquil state with the breach of sleep. Influenced by such
tender sentiments, he would turn around, abstaining from treading
over any life. He would not allow his feet even to touch grass for fear
of hurting any life. How is it possible then that he would pass by
not taking any cognisance of living creatures? He cannot walk
over any life, just as an ant connot ascend the mountain Meru or
just as a fly cannot cross the sea. Such is his habitual tendency, the
very kindness dawns in him and you can see its aspects directly in
his speech. His very breath is tender, his mouth the very abode of
Charm, while his teeth are the very sprouts of sweetness. Love is
first created and it begins to ooze out from his mind, then follows
the utterance of kind words, bringing up the rear from the mouth.
Naturally reluctant to speak, if (at all) inclined to speak, he is afraid
lest his talk would displease any one. If any new point arises during
the talk, (he feels) his speech should not hurt any one or should not
create and doubt in any one’s heart, lest it might frustrate the plans
(of anybody) or cause fear to any person. He would not mind if
people despised his words, but he would, on no account, suffer his
Speech to cause pain to any one or give an occasion for the creation
of hostile feelings in the minds of others (indicated by the frown).
He prefers silence. If, however, pressed he would talk lovingly of
others, and his words would give pleasure as if they were (coming)
from one's parents. (It would look) as if the very mystic sound (the
symbol of Brahman) has assumed a form, or the sacred water of the
Rupees splashed up, or a chaste lady has grown old; in that way
is words are felt as truthful and straight and measured, (also) sweet
and full of meaning, and gentle as the very waves of nectar.
avoids uttering words that are satiric or controversial, or likely t°
cause trouble, and touch a person to the quick, being full of slander

|

XIII. KSETRA AND KSETRAJNA 363

etc. Similarly (he avoids words) that are full of opposition, force,
malice, greed, doubt, and deceit, since such delinquencies have been
given up once for all by his tongue. Similarly, Oh Kiriti, his vision
is always pleasing and his eye-brows stand out free and straight.
He generally avoids meeting any one lest his visit might cause dis-
turbance to the soul enshrined in the living being. Were he perchance
to open his eyes, feeling pleased in his heart, his glance would be like
a shower of sweet ambrosia descending down from the rays of the
moon which though not perceptible to the eye proves fully nourishing
to the bird Chakor. Whatever being he may look at through his
pleasing glance, that being would feel fully satisfied; his being the
sort of pleasing glance which even a she-tortoise would not be able
to know. He looks with such a pleasing eye almost at all living beings:
so also are his hands (liberal) to all. His hands are always unoccupied
like the minds of those that have attained the Supreme. Just as one
born blind should leave off looking at anything, or as the fire should
get extinguished for want of fuel or a dumb man should assume
silence, in that way his hands having left nothing for them to do
with, remain inactive in the sphere of inertia. He does not even
move his hands lest they hurt the wind, or the sky will get a scratch
with his nails. How is it possible for him to frighten away the (tiny)
lives sitting on his person, entering into his eyes, or animals and
birds coming in his way, since he never likes to handle a chastising
rod much less a lethal weapon—a mention of which, Oh Kirti, is even
superfluous. He does not play with the lotus flowers much less in-
dulge in flinging up and catching wreaths of flowers, since doing
this would appear like shooting with a sling (Tp). Fearing that
the hair on the body would get hurt, he does not caress the body
and allows his nails to grow up (not cutting them). Normally he
keeps his hands all unengaged: if at all he moves them, it is for joining
them together for the purpose of bowing, or he lifts them up as a
sign invoking freedom from fear, or for lending help to a falling
one, or to caress a person in misery. This too he does with great
reluctance, yet he removes the sufferings with that (mobile) ten-
derness which cannot be secured even from the rays of the Moon.
Having experienced the touch (of his hand), even the soft breeze
from the Malaya-mountain appears harsh and rough-such is the -
unique tenderness of his touch when he caresses (domestic) animals.
His hands although actionless, are cool like sandal wood and not
A DRE : though they (hands) bear no
Yet fruitless like sandal tress; and although Moy V5 M h
fruit are yet not fruitless. I have elaborated this point too much.

364 JNANESHWARI

The hands (palms) of pious persons are in perfect harmony with
their temperament (cool) How is his mind? Need this be told
separately? To whom else does all that is described so far refer
to? Do the branches not represent the tree? Can there be a Sea
without water? Can the sun ever be different from its brilliance?
Are the limbs and the body separate? So also are the fluids and
water different? Therefore whatever has been told to you about
his external conduct, is in itself his mind, know ye. Whatever seed
has been sown in the soil grows up with the tree: so whatever is done
through the organs constitutes the actions of the mind. If there is
no trace of non-violence in the interior itself, how can it (non-vio-
lence) overflow through the organs outside? Oh Kiriti, any bias
(toward a thing) springs up first from the mind and the same is later
revealed in the form of action, either through the agency of mouth,
eyes or hands. How can a thing issue from the mind if it is not origi-
nally in it? Can a seedling ever grow up without any seed in the soil?
When the mind is paralysed (ceases to function normally) the organs
become actionless as is the case with the dolls dancing on strings,
without the person holding the strings. When the water of a stream
dries up at its source how can it flow? How can the body move if
the life has left it? In that way the mind, Oh Pandava, is the origin
of all the desires on the part of all the organs and it (the mind) causes
all the organs to execute all actions. Therefore, whatever may be
the form that the mind assumes internally, it is faithfully reproduced
externally by actions, If, therefore, non-violence gets strong in the
interior, the organs also develop the same tendency just as the rich
fragrance of ripe fruit spreads out all around. Once the organs are
habituated to the notion that non-violence is the sole wealth, they
too tum their actions in that direction. With the open sea in tide
the creeks too get flooded, in that way once the mind is fixed upon
non-violence, the organs too enjoy its glory. A teacher, although
he holds the hand of the pupil while teaching him to write, still it is
he himself (and not the pupil) who writes down beautiful and clear
lines. In that way the mind transmits its kindness to the hands and
feet, creating in them non-violence in consequence. Therefore, Oh
Kiriti, whatever has been preached to you as being the tendencies
EAE in principle the tendencies of the mind itself. There-
BONS) ounced violence bodily and mentally as well as
hose actions you will perceive this (effect),
he very pleasure-house of knowledge, nay
ledge itself. Should you desire to see non-

know such a person ast
the embodiment of know:

XIII. KSETRA AND KSETRAJNA 365

violence about which your ears have heard so much or which is
discussed on the authority of Scriptures, you need only see that
person. (Jnànadev now adds in reference to himself.) "What God
said to Partha can be told (to you) in one word, yet I have stretched
it too far, for which you must pardon me. An animal (cattle) brow-
sing on a green meadow forgets the path it has trodden, or a bird
moves in the sky along with the wind: in that way, you will say, my
eloquence expanded in the warmth of love (for the subject) and
I could not control my intellect. But, Oh Saints, such is not the
case: there is reason for this expansion; the word non-violence (srfgur)
is made only of three letters. This theory of non-violence can be
explained in a short form; but then the invasion of the conundrums
of divergent opinions (about it) has to be dealt with; unless that
is done the explanation of non-violence is not clear. Were I to preach
to you about non-violence, neglecting the prevailing notions about
it, you would not like my sermon. The (sacred) stone from the river
Gandaki (3tz3Y) may be sold at the price of a jewel in the hamlet of
jewel-experts: but how can a crystal fetch similar value? How can
flour be sold because of its (non-existing) fragrance where camphor
full of fragrance itself can with great difficulty find customers? There-
fore, Oh my masters, you would not like it, were I to preach before
you feeling proud about (my) oration alone. You will not be prepared
even to hear me, were I to blend into one mass general and particular
points. Your attention will stray off, if pure propositions (settled
theories) are made obscure with doubts. Will the swan ever look
at the water the surface of which is covered with moss (31412 )? The
bird Chakor would not like even to open its beak (mouth) even if
there be clear moon-shine behind the clouds. In that way instead of
feeling any respect for the book, you will, on the contrary, get all
Wrath (at it), if my exposition is not perfect and faultless; and more-
over if I fail to present to you a clear picture of divergent doctrines, it
will be difficult to refute the controversial dogmas (of the opponents).

Such a defective sermon will have no appeal to your mind (it will

not carry conviction). And Oh you saints, the sole purpose of my
whole harangue (composition) is directed to win your good opinion

and favour. I started preaching on the Gita, knowing full well that

you are ardent admirers of the Gita-teachings. You will be prepared

to give all to secure the (teachings of) Gita, not becuase it is a scrip-

tural work, but because it is the guarantee of God's grace, I hold.

(On the other hand) were you to covet and stick to all n s

and abandon the (teachings of) Gita, then certainly, bottes

366 JNANESHWARI

as also myself would be reduced to the same state (of nullity), There
is no need to say more, but I started preaching the Gita, making it
only a plea, but (really) in order to secure your sympathy. Because
you are an audience of connoisseurs, I have got to make the sermon
—worthy of you—and consequently I discussed the divergent in-
terpretations of non-violence. That involved expansion of the story
entailing a digression from the interpretation of the original verse
and therefore you will pardon me, a child as I am. If one is to find
small bits of stones while chewing a morsel of food, time has got to
be spent in casting them away and it can not be called a waste of
time. Will a mother get angry with her child because it took an
unduly long time in returning to her safe after evading robbers on the
way; will she not rather receive him (joyfully) with auspicious rites
(fae afad)? But all these examples are needless since you have
already pardoned me. Now hear what Lord (Krishna) said, “Oh you,
the best eye of knowledge, Oh Arjuna, be now attentive. I now
mention those signs by which you will-be able to identify knowledge,
know ye. Where there exists forbearance free from lamentation
(ATT), there is knowledge, just as there dwell the lotus plants in
a deep lake, or wealth in the house of a fortunate person. Oh Partha,
now I speak to you of the attributes of one in whom there grows
forbearance in abundance. He bears all with the same good cheer
with which (people) wear clothes and ornaments of (their) choice.
He never gets perturbed GRET) when faced with the three
classes of afflictions (viz corporal, elemental or supernatural).
His mind faces any adversity befalling him, with the same content-
ment with which he faces the advent of any expected good turn.
He quietly bears honour and dishonour, suffers alike pleasure and
pain, and treats with even temper both abuse and praise. He does
not get warm with the heat of the Sun, nor does he shiver in cold,
nor does he get frightened by anything. Just as the mountain Meru
does not feel in the least the burden of its peaks, or just as the incarna-
tion Varaha does not feel the burden of the earth, or just as the earth
SU ae ue burden of living beings and inanimate things B
even touch him: a Pairs of opposites like Lae gui Ree. e.
Pm du d fs the sea expands its bosom to receive i
there is nothing eR titude of big and small rivers, in that ME
his heart does not eve e aa Dodate, (the js onde, o
his. Whatever the body hae moo tts accommodating capacity as
being part of his self, and thee so, êccepted by him quietly

» and there remains no cause for feeling any

XIII. KSETRA AND KSETRAJNA 367

pride for the sufferance on his part. Oh my beloved one, one in
whom there dwells such unsullied forbearance—such a person only
adds to the glory of knowledge. Such a person, Oh Pandava, is the
very support (aT ) of knowledge. Now we shall preach about
rectitude (#Tsf) and you hear of its attributes. Just as the life (wind)
shows the same affability ( «Ts ) towards all, the Sun does not
give light merely by looking at faces (meaning in a spirit of partiality),
the sky is everywhere the same throughout the world; in that way,
the mental attitude of such a person does not vary with individuals,
but his behaviour with all is uniform. Possessed of the perfect know-
ledge of the world, he knows well the world already to be his old
kith and kin, with the result that terms like ‘mine’ or ‘of others’ are
unknown to him. He gets assimilated with anyone like water and
harbours no bias in his mind against anyone. His nature runs as
straight as the sweep of wind, and he is free from suspicion and greed.

,Just as a child feels no diffidence in approaching its mother, so he

feels no diffidence in placing his opinions before the world. Just as
no part of a lotus remains concealed, once it is fully blown, in that
way, Oh Dhanurdhar, his mind is open in and out, revealing every
nook and corner in it. There is already the clarity of a jewel and the
jewel sends forth a brilliant ray, in that way, with his mind already
clear, the actions issuing from his mind naturally prove equally

. clean. He never wavers, (is ignorant of deliberation) but lays bare

his actual experience, his mind being free and not knowing any un-
certainty. His vision is never shy (blurred) (fit) nor his talk vague
and he never harbours any evil intention while dealing with any
Person. All his ten senses are straightforward, free from worldly
affairs, and pure, while the five skirts of life (life-winds) are free and
open throughour the eight Prahars of the day. His interior (heart)
is as straight as the descending showers of nectar, nay he is in fact
the parental home of all these attributes. Oh, the best amongst
Warriors, such a person is rectitude incarnate and knowledge has
made its home in him. Now, Oh most skilful of the skilful, hear
What I tell you about devoted service to the preceptor; that service
you perceive is the very birth-place of all the good luck, since it con-
Verts into the supreme Being even those that are affiicted with misery.
l now reveal to you that service of the preceptor, you concentrate
your mind on it. Just as the holy Ganges, taking along with herself
all other water courses, flows towards the sea, or just as the Ms
arrive and steady themselves at the feet of the Supreme, a i as E e
loyal wife dedicates to her husband all her qualities as also her hive

368 JNANESHWARI

life-winds, welding them into a mass—the one who in that way
dedicates to his preceptor's dynasty all he owns and makes himself
the very temple of devotion (to his preceptor): he ever thinks in his
: mind of the landscape in which exists the house of his preceptor,
like a wife who always keeps thinking about her absent husband;
he runs forward and welcomes the very wind coming from the direction
of the preceptor's house, and requests it (wind) to visit his house;
getting deluded through his pvre love, he likes to talk in the direction
of the preceptor's house and makes his very life to fix its station in
the preceptor's house. Because of the binding force of the command
of the preceptor, his physical body remains alone away at his place,
just as the calf remains in the stable (because of his being) tied down
with a rope; he is ever anxious for the loosening of the noose of the
preceptor's command and to see the preceptor and with such intense
longing considers even a moment longer than a Yuga. In such a
state should there arrive anyone from the preceptor's place, or should
any one happen to be sent to him by the preceptor himself, he feels
like a person who has got a fresh lease of life when he is on the
point of death, or as there should descend a shower of nectar on a
withering seedling, or. just like a fish in scanty-watered pond finding
itself in an ocean, or like a beggar discovering a hoard, or like a blind-
born man getting a vision, or like a mendicant securing the very seat
of Indra; (i.e. sovereignty in Heaven) in that way he feels getting
big (in size) so much at the very mention of his preceptor's name,
as to be able to embrace the very sky. One in whom you happen
to see such a love for the family of the preceptor, take it definitely,
that the knowledge works as his footman. He places permanently
the image of the preceptor in his heart on the strength of his love
(for him), and worships him by meditating upon him. He permanently
instals as the Pole-star (Dhruwa), his adored preceptor in the enclosure
in the form of the purity of his heart, and becomes himself all his
Paraphernalia with all devotion; or he pours a continuous stream
of nectaniin the form of meditation on the soul of the preceptor,
ene AS in the temple of the self-bliss erected on the Pina
i OA m ERA i fills up the receptacle in the form of Re
Poms oe the UNA eelings and dedicates it to God Shiva m i
ptor a lakh of times. Thrice at the enjoined holy

hours of the day viz, morning, noon and evening, he burns the incense
in the form of personal i

around God the precept

3 : or, th ffers in
its entirety the dish in the e lamp of knowledge. He o

form of the union with Supreme Brahman,

XIII. KSETRA AND KSETRAJNA 369

acting as the worshipper and making the preceptor the emblem of
worship; or at times, his intellect enjoys the bliss of the association
of the preceptor on the bed of his soul, imagining him as (her) husband
and experiences the glory of his love. At times his mind gets so much
flooded with love (for the preceptor) that he calls it the sea of milk.
In the waters of this sea of love, Narayana in the form of the preceptor,
enjoys slumber reclining on ‘Shesha’ bedstead in the form of medita-
tion and he (the disciple) himself plays the role of Lakshmi, shampooing
his(Narayana’s) feet, as also the role of Garuda, ever standing nearby
(with folded hands). He also imagines himself as the God Brahmadev
springing up (from the lotus) in the navel of Narayana in the form
of the preceptor. In this way he enjoys the mental experience of
meditation through his love for preceptor. At one time he fancies
the preceptor is his mother, and rolls in his lap, enjoying the happiness
(as if) of breastsuck; or he considers himself a calf, following the
(preceptor) cow (in the cool shade) at the foot of the tree of know-
ledge (40-1) Oh Kiriti. At times he considers himself a fish (swimming)
in the waters in the form of the preceptor's grace; sometimes he
considers himself a small plant in the form of the attitude of service
nourished with the showers of nectar in the form of preceptor's
kindness; thus one imagery succeeds another in his mind. He con-
siders himself as a young bird, with no eyes and wings. Just see the
sort of (queer) liking on his part—(he) sees the preceptor as a mother-
bird, he (the youngling) snatching feed from her beak: or taking
the preceptor as a boat (he) clings to her rudder. In this way one
Spectacle produces another, forming a series out of love, just as
there arise waves after waves in the tumult when the sea is in high
tide. Thus he harbours in his heart the preceptor in diverse forms,
and now hear about his extesnal (visible) service. He entertains
the ambition that he would render the best of service to the preceptor
in such a way that he should be pleased and should say, "Ask (for
some boon)” and when he really gets so much pleased, I shall make
this request:—"I should alone constitute in its entirety, Oh master,
Whatever paraphernalia there may be of yours, and that whatever
articles and equipment there might be of your use, should all be so
many different forms of mine.” When I ask for such a boon the
preceptor will say, “Amen” and then I shall alone Fun entire
Paraphernalia. When I (thus) become each and every article er
his equipment, then the real glory of (the preceptor S) E wi

be manifest. The preceptor is the mother (inspirer) of the d
(disciples) but I shall, through his kindness, claim him as my monopoly.

370 JNANESHWARI

I shall attract his love to such an extent that he will be compelled
to take the vow of a monogamist, (myself being his only Spiritual
spouse) and conduct himself in such a way that his love will be ex-
clusively reserved for me (HAGA Stal Arre). 1 shall be a cage
for his kindness like the four quarters out of which the wind even
cannot escape. I shall decorate the mistress in the form of the loyal
service to the preceptor, with my good qualities so that I should be
the case (cover) containing the devotion of the preceptor. I shall
be the earth for receiving the (rain) showers of the preceptor’s kind-
ness; thus I construct in my heart countless "castles in the air".
He further says, “I shall be the preceptor’s house and becoming
(also) his servant there, render him service. I shall be the threshold,
which the preceptor crosses when entering the house and going
out (of it), as also the doors and shall also be the door-keeper. I
shall be his wooden sandals and I shall make him wear them. I shall
be his umbrella (itself) and shall simultaneously hold it as the um-
brella-bearer. I shall be the cautioner (to caution him) of high
and low levels as also be his chowri-bearer (4tt—chowri-bushy
tail of chamaras (yak) used as a fly-flap and reckoned as one of the
insignia of royalty) and also the hands supporting him, and shall
also be his torch-bearer walking ahead of the master. I shall be his
globular vessel with a spout (zT) and (with that) rinse his mouth
and shall also be the (dirty) water jetted out (THT) as also the wooden
spittoon (4fS4T) to receive it. I shall be the casket to hold his betel
leaves, and shall take in the residue of the chewn betel-leaves, and
shall make all preparations for his bath. I shall be the preceptor's
seat, as also his ornaments and his clothes and also the sandal paste
etc. with which to decorate him. I shall be his cook and shall serve
him a meal and shall wave (my soul) around the preceptor
(STATT). I shall keep him company while he is at the meal and after
his meal I shall move forward to give him Tambül ( aiar —betel-
leaf, nut etc.). I shall remove the dish used for meal and shall arrange
his bed and shall also shampoo his feet. I shall be his throne (sofa)
on which the preceptor takes his seat, and in this way I shall reach
perfection in the preceptor's service. I shall myself be that striking
subject in which the preceptor might feel interested, I shall transform
myself into countless words for the audition of the preceptor.

shall be also the touch-sense when he scratches any part of his body,
those forms, at which the preceptor's eyes
te glance. I shall be that dainty which will
Bue, and shall be that fragrance that would

XIII. KSETRA AND KSETRAJNA 371

find favour with his nostrils. In this way I shall be everything, and
through it, monopolise the preceptor's entire visible service." (Says
the disciple to himself). In this way he goes on serving till his body
remains in existence, and afterwards, other novel ways suggest them-
selves to his intellect. (He says) “I shall make the dust of this body
mingle with the earth of the spot on which the preceptor's feet stand.
I shall make the portion of water in this body mingle with that water
which the preceptor might at his pleasure touch. I shall add the
portion of light in my body to that of the lamp that the preceptor
waves around ( atat} ), and also those that light his house. I shall
place my vital airs in the chowrie and ‘vinzan’ (fazrr—fan), so that
I shall secure both the service and also the touch-sense of the pre-
ceptor's body. Wherever the preceptor may be with his paraphernalia,
I shall make the sky-element in my body to mingle with the local sky-
element; whether alive or dead I shall not abandon this vow of the
preceptor's service and will not allow anyone else to serve him, even
for a moment out of the crores of Kalpas (#1 —a day of God Brah-
madev-100 Yugas or 432 million years of mortals) of such service.”
His heart throbs with zeal so fervently; verily his spirit of service
is boundless. He knows neither day nor night nor more nor less:
(on the contrary) on hearing a call for service, he girds his loins.
Let the preceptor's service be greater even than the sky, he executes
it all himself, single-handed, at one stretch. No sooner than the pre-
ceptor orders a certain thing to be done, his body runs ahead of his
mind and executes the mandate competing with the mind. Sometimes
he is prepared to sacrifice even his life (aT<t) while fulfilling a
playful wish of his revered master. He gets lean in the service of his
Preceptor, but he is nourished by his love and becomes the abode
of the preceptor’s command, He thinks he belongs to an exalted
and respectable family on account of his intimate association with
the preceptor’s family, and his courteous behaviour with his brother-
disciples makes him virtuous; while rendering service to the preceptor
is an eternal hobby (#144) with him he looks upon the tenets and
tituals enjoined by his preceptor as constituting his religious duty
in full. Devotional service to the preceptor becomes his constant
daily duty. The preceptor is for him a holy place, he is his God,
Mother and father, he knows no other path (leading to salvation)
but the one of his service. He considers the preceptor s door as
the quaint essence of every thing and behaves lovingly with the servants
Of the preceptor as if they were his full brothers and sisters His
entire talk consists of repeating the esoteric formulae in the form of

372 JNANESHWARI

the preceptor’s name and never touches any other Scripture but the
one of the preceptor’s precepts. He considers even ordinary water
touched by the preceptor’s foot, superior in sanctity to all the holy
waters in the three worlds. He will develop a distaste for and abandon
even his deep meditation, (aATat ), if he is perchance to get half-
tasted and left-out food (3%) of the preceptor. He joyfully accepts
on his head the particles of dust raised by his (Preceptor’s) feet while
walking for salvation. Let this suffice now; how far can I dilate
upon it: There is no limit to the subject of devotion to the preceptor.
This detailed talk is but the result of the exuberance flowing from
the devotion for the preceptor. One who has a keen regard and anxiety
for devotion, feels no pleasure in anything else but the service of the
preceptor. Such a person is the very foundation of philosophy and
imparts to knowledge a definite form—nay such a devotee of know-
ledge is God. Know it definitely, that in such a person, knowledge
dwells with open doors (freely), and is adequate (even) to satisfy
the needs of the entire world.” (Jnanadev says) “I have gone out
of the way to treat this subject so elaborately, since my heart is very
much enamoured of the idea of service to the preceptor. 1 am other-
wise armless even with arms, blind in keeping alert in regard to the
singing of the praise, and a cripple in regard to service—dullest of
the dull, dumb in point of describing the preceptor, lazy, undeser-
vedly fed, yet, with the purest of love, unbounded for the preceptor
in my heart: and it (love for the preceptor,) is the sole purpose for
which I have sustained this mortal (physical frame (exer N),
Jnanadev says. (He adds) "But you should tolerate all this talk
and give me (sufficient) Scope for rendering service. I shall now
preach the correct interpretation of the Scripture. Hear, Oh hear,
what Lord Krishna, the incarnation of Vishnu, the sympathetic
bearer of the world's troubles, narrates and Arjuna hears. His (of
the man of knowledge) purity is so great, as if his very body and
mind were made of camphor, and clear in and out like a cluster of
Jewels, or brilliant in and out like the Sun. He attains purity both
externaly—being washed clean by thé performance of pious actions,
and internally—being enlightened by knowledge. He removes his
bodily filth by the use of earth and water and becomes spiritually
e of OE the Vedas, just as a mirror is cleansed bY
from the lien ie d CAE ME nc diny SO er.
deae TUNE VES Dux ue the laundry-kettle. With the ee
of knowledge, he is Toon A scare UII o
oH ghly purified. Otherwise, Oh son of PaneU:

XIII. KSETRA AND KSETRAJNA 373

it would be only a mockery to perform acts of piety so long as the
interior (heart) remains impure. (It would be) like adorning a corpse,
or like bathing a donkey in the holy waters, or like plastering the ex-
terior of a bitter gourd (HTT) with jaggery, or like adorning a deserted
house with an ornamental arch (aT), or like plastering with food
the exterior of an empty stomach (of a hungty man), or like decorating
the fore-head of a widow with red turmeric powder (33:3) and red-
lead power (g7). Fie upon the tawdry brilliance of the hollow
gilded spires (#44), or the imitation (wooden) fruit stuffed inside
with dried cow-dung. The same is the case with the pious works.
An inferior sort cannot fetch a high value. A pitcher full of liquor
cannot be rendered holy even if dipped into the sacred Ganges.
Therefore, there must first be knowledge in the interior, and then
external purity will follow automatically. Is it ever possible to secure
knowledge internally merely by external purifying action? Therefore,
one who has washed out his exterior with good actions, and has
Temoved the internal dirt-spots with knowledge, in such a person
alone, all distinction such as external or internal vanishes, leaving
one solid mass of cleanliness—nay there remains only purity. Thus
the internal pure feelings become transparent and are manifested
outside, just as the lights in a crystal house do. Even though he hears
about, or sees directly, or meets with matters creating dubiousness or
false notions, or that yield blossoms of bad action, they create no
effect on his mind, just as the sky does not get defiled by the different
colours of clouds. As a matter of fact, he is deeply immersed in the
objects of the senses along with the senses: yet, is not contaminated
in the least by their corrupting influence (fa). He behaves like
one, who meeting on his way a chaste or Mahar (low caste) woman
entertains no desire for her. One and the same young woman holds
in embrace both her husband as well as her son; yet no sexual feeling
ever touches her mind while holding in embrace her Son. In that
Way when the heart is pure, fancies and ideas are appraised properly
and such a one knows clearly what is worth doing and what is other-
Wise. A diamond does not get wet (soaked) in water, or stones are
Not softened when boiled in water; in that way his mentality (attitude)
does not get besmeared by disorders. And this, Oh Partha, is what
is called “purity”, and wherever you see it in full, know that know-
ledge exists there. One who is the home of steadfastness, is the very
life of knowledge. Although his physical body in its own way moves
Outwardly, still the steadfastness of his mind does in no way get
disturbed. The love of a cow for its calf does not wander about

374 JNANESHWARI

(while it is grazing) in the jungle; or a ‘sati,’ facing calmly the pangs
of self-immolation on the pyre of her deceased husband after finishing
her toilet, is not prompted by any expectation of sex-enjoyment,
or just as the mind of a miser remains entangled in his (treasure)
hole, even though his physical body wanders far away, in that way,
his mind remains steady, even though the physical body moves about.
Just as the sky does not move along with the running clouds, or just
as Dhruva (North-polar star) does not move along a circular orbit
with the other stars, or just as the road does not move along with the
wayfarer or just as, Oh Dhanurdhar, the trees do not have any motion,
in that way even though his body is formed of five gross elements
and makes all movements, yet his mind is not ruffled by any outburst
(natural undulation) on the part of the elements. The earth does
not swerve from its position in any way by the impact of whirlwinds,
similarly the powerful upheavals of exciting passions and events
(which torment worldly men) make no impression whatsoever on
him. Want and misery do not vex him, nor do fear and sorrow make
him tremble, and he experiences no fear even if faced with death.
His straight mind does not turn in the reverse direction or aside,
confronted with the fury of desires, inordinate hopes, or the clamour
of age and disease. His mind does not swerve even a hair-breadth
because of slander, dishonour or punishment, or when passion and
greed attain great intensity. His mind never turns back even at the
crashing down of the sky or at the earth getting dissolved. Just as
an elephant does not turn sideways when struck with a bunch of
flowers, in that way, he does not get perturbed a bit even iif teased
with arrows in the form of foul words. The mountain Mandara
did not tremble in the tumult created by the waves of the ocean of
milk at its churning, nor is the sky burnt by conflagration; in that
way his mind maintains its equilibrium although swept by the waves
of pleasure and pain, however numerous— nay, his fortitude and
tolerance remain even at the time of world dissolution. What is
mentioned as steadfastness is this state of the mind and understand
a oa acre with such a firm steadfastness, physically as
Just as the es (of. a á “= an open hoard of the riches of knowledge
c eceased Brahmin) does not allow the person

possessed by itself (4X) to be out of sight, or a warrior his arms,
or a miser his hoard, even for a moment, or just as a mother Scru-
Ese area pared er oni chier ju m e neg
PAdo alot ats oe that way, Oh Arjuna, he closely gu )
> even to stand at the doors of the (five

XIII. KSETRA AND KSETRAJNA 375

senses lest the *goblin' passion might hear of the child's name, (fame
of the man) or the (evil) eye of the female ghost “hope” might turn
towards it (man) and it might breathe its last. He keeps under firm
control his inborn inclination to concupiscence, just as a sturdy and
strong-willed husband strictly restricts the movements of his adulterous
wife (to protect her from mischief). He restrains and keeps under
perfect control his senses, even though his living body is weakened
to the point of maximum exhaustion. He keeps constantly awake
and standing two guards in the form of self-restraint and self-govern-
ance in his body (z*frT4) at the main gate of mind, as also at the
station of the withdrawal of sense organs (from their respective
objects: "T217 ). Fixing the bodily postures (Bandhas) (1) Vajra,
(2) Uddiyana and (3) Jalandhar, in the wheels (1) Adhar, (2) Mani-
pura, (3) Vishuddha, respectively, he concentrates his mind on the
loop formed by the air passages named (1) Ida and (2) Pingala,
(otherwise named also the Sun and the Moon) and binds down medi-
tation on the bed in the form of ecstacy with the result that the mind
disappears, being completely blended with the Supreme Spirit.

qarda dumm Us wd
WATTS anres uu

8 "Absence of attachment towards objects of sense, likewise
too, Freedom from egotism, and Repeated-contemplation upon
the Impediments (in the shape of) the miseries of Birth,
Death, Old-age, and Disease: (513)

One who has attained this condition of mind which is called heart-
control is the victory incarnate of knowledge. One whose mandates
are quietly and submissively obeyed by his heart should be known
as the very knowledge itself in human form.

In his heart awake is the complete absence of attachment towards

the objects of the senses. In the way the tongue never hankers after
food vomitted out, or in the way one does not stretch forward his
limbs (arms etc.) for embracing a dead body, or In the way one cannot
Swallow poison for fear of death, or in the way one cannot enter
a burning house, or live in the den of a tiger, or in the way Ru. saana
take a leap into molten iron, Or cannot make a BAE E oa-
constrictor (ast), in the same way, Arjuna, he does not 41 nn
thing connected with the sense-objects, and does not permi e

There is no doubt whatever that kno

376 JNANESHWARI

sense-centres to contact (and relish even a bit of) their objects, He
is apathetic in regard to sense objects, appears lean in physique,
yet feels great pleasure in sense restraint. In him meet all the religious
austerities, Oh Son of Pandu, and he feels as if a Yuga (aeon) has
come to an end if he is ever required to go and live in an inhabitated
locality (miq). He has a strong craving for the study of Yoga and
for that purpose, he runs to solitary places, not bearing even to hear
the mention of a crowd. He looks upon worldly enjoyments as
lying on a bed of arrows or as rolling in the mire of pus. He regards
the idea of attaining heaven to be as despicable and filthy, as the
rotten flesh of a dog. This sort of indifference towards sense-objects
connotes good luck of securing self-attainment, and makes the souls
eligible for the Supreme Bliss. Where there exists a positive dislike
for enjoyments in this as also in the other world, in such a person,
know ye, knowledge takes its residence. He performs acts of charity
leading to public welfare with the same zeal as that of an ardent
seeker, yet does not harbour any boast for such performances, He
does not fail to observe the ordinary day-to-day and occasional
rites as prescribed and commended by the religion founded on the
basis of four castes and four stages (avia); yet he never harbours
any feeling that he has performed a particular action, or its success
is due to him only, in the way the blowing of the wind or the rising
of the Sun takes place in natural course without any sort of fanfare.
He behaves well in the world with absolutely no feeling of ‘pride’
just as the Shruti preaches (knowledge) in natural course or the
Sacred Ganges flows disinterestedly. The trees bear fruit in due
course of nature according to seasons, without themselves coming
to know about their fruition. His nature, like these trees, makes
him ever perform actions (without any egoistic feelings). Conceit,
action and talk, drop down. from his mind, as naturally as the pearls
or beads do, when the connecting thread is removed from the necklace.
Just as the clouds remain suspended without being linked with the
Sky, in that way his actions remain unconnected with the body.
A garment on the person of a drunkard, or a weapon in the hands
of a picture, or a Scripture (loaded) on the back of a bullock,—just
like any of these, he lacks the remembrance even of his own existence
in human form, and this is what is called freedom from ele
$ wledge exists only where 4

pas and sn a es poet, Birth, death, misery, disease of
them even io ONE ie sees only from a distance, without allow! 2

uch him in the way the exorcizer wards off ghos

`

1
i

XIII. KSETRA AND KSETRAJNA 377

troubles, or a Yogin soothes misery, or a mason’s plummet tests
the perpendicularity of walls without itself getting affected in any
way. Just as the memory of enmities belonging to past births remains
fresh in a reptile’s mind, in that way, he carries with him the memory
of his defects in his past lives. He does not forget the miseries of
his (past) births, just as a small particle of sand getting into an eye
is not dissolved there, just as the point of an arrow does not get ab-
sorbed in the wound. He ever harps on his say that he was developed
(in the embryo) in a pit of pus, got out from it through the urine-
outlet (az ) and alas, licked up with relish the sweat on the mother's
breast. He abhors (his) birth on account of such ideas and feelings,
and says he would not do anything that would result in the repetition
of this (birth). Just as a gambler is prepared to gamble again in order
to recover what he has lost, or just as the son keenly watches for
(an opportunity to take) vengeance on his father’s enemy, or just
as the enraged person wrathfully pursues one who has stricken him,
in that way, he fights against rebirth with great vigour. The sense
of shame for his birth never leaves his heart, just as a respectable
person cannot forget an insult (which always rankles in his mind).
He remains ever alert from even now (beforehand), knowing fully
well that death is to come presently, or at the time of the world dis-
solution. Just as a swimmer, Oh son of Pandu, being told that the
depth of the water (in the middle) is unfathomable, begins, while
yet on the bank, arranging and making tight at the back ( sed)
his loin cloth or just as a fighter, even before entering the battle-field,
steadies his pose or wields his shield properly (to ward off) even
before a (hostile) blow actually descends on him; or just as a traveller
is cautious beforehand about an impending risk at his next day's:
camp; or just as one has to run promptly for medical help while yet
there is life (in the patient); otherwise it so happens (that he is caught
unawares) like one who finds himself inside a burning house and his
wish to dig a well (for getting water to extinguish the fire) is then of
no avail. Just as a stone falls and sinks in a deep water-spot (318),
he is engulfed and drowned in the sea of worldly existence (Fax)

inspite of his loud lamentations, without leaving a trace; who

cares to take any notice of him? He remains vigilant throughout
the eight Prahars of day and night, like one, who has a powerful,
Person as whetted sword. He (constantly) keeps before his mental
Vision, the advent of death, and acts accordingly even before it actually
comes, just as a betrothed female (remains prepared for a separation
from her parental home), or just as an ascetic remains prepared for

378 JNANESHWARI

renouncing the worldly affairs; in that way, he wards off future
births and kills future deaths through his present birth and (impending)
death, and abides in the form of the Self. One, who is thus relieved
of the misery of birth, does not experience any lack of knowledge
personally. Similarly, when he is still in the flower of youth and the
icy hand of old age has not yet touched (and blasted) his bodily frame,
he reflects. Says he “the fat in my body will be dried up like vegetable
chops exposed to the sun ( #14), and my hands and feet will some
time get powerless and unavailing like the business of an unlucky
person, my physical strength will be reduced to the state of a king,
with no ministers (to counsel him), my head which is so fond of
flowers, will be rugged with swellings all over it like the knees of a
camel and will get disease just like the hoofs of cattle that get disease
in the month of Ashadh (July-monsoon); (Further) these mine
eyes, which at present vie with the lotus-petals, will be lustreless
like ripe Padval (saa -a vegetable fruit), the eyebrows will hang .
down over the eyes like the stale rind, while the chest will get rotten,
with the (constant) falling of tears on it; the mouth (and also the face)
will get sticky with the oozing of saliva just as the trunk of a Babul
tree gets slushy and slippery with the saliva of the chameleon; the
ugly nose will be full of snot, just as the space in front of a cooking
hearth gets dirty with filthy water (WT332); the lips which at persent
get painted (red) with the chewing of betel nut and leaves (T47)
while the beauteous rows of my teeth are displayed in the act of
smiling and make the pronunciation of the alphabet quite clear and
distinct; that very mouth will get full of a flow of gobs of phlegm,
while all the molar and other teeth will become feeble and fall off.
Just as a farmer sinks low under the burden of debts, or just as the
animals sink down and become unable to stand on their (weakened)
legs through constant falling of rain, in that way the tongue will get
feeble and unable to move, whatever remedies be made to make it
move. Justas the fibres of dry husk (3:12) are blown off and scattered
all over the hillock with the blowing of the wind, in that way the hair
on the face will all drop down. Just as the mountain peaks ooze
p pe pnns in the month of Ashādha (July-monsoon) in that
EEA te vili sf e oh
get deaf, while the ent ee i ee babble, the C a
ee en ae poe will look like a baboon. Just eh
gust so my entire bod ) Swings backwards and forwards in 1

Y will quiver. The legs will totter while the

hands (and fingers) will get curved. In this way the entire show of

XIII. KSETRA AND KSETRAJNA 379

beauty will be lost (by old age). The organs letting out the excreta
(urine and faeces) will be powerless and stop functioning, while
others (my kith and kin) will pray to God earnestly desiring my
early death. Looking at my plight, people will spit (with a feeling
of disgust) and the very death will have to be sought after and prayed
for to come, while the kith and kin will get tired of me. The female
folk will call me a ghost, while the children will faint at my sight,
and I shall be a subject of loath-some feeling. My coughing fits
will tire out the people in the adjoining houses by disturbing their
sleep and they will exclaim, “He will be a nuisance to so many."
He (such a one) takes into account before hand, while he is in his
youth, these coming symptoms of old age and developes a disgust
for them. He questions himself, “See all this (state) is going to come
and end the existing bodily enjoyments! What is going to remain
with me that would secure my good? I should therefore hear all
(that is worth hearing) before I get deaf; I should walk and reach
the destination before I get crippled in the feet; I should see (things
that count) as much as I can, while yet the vision is intact; my speech
should overflow with good words before I become dumb; I should
engage my hands in distributing charities and doing good actions
before, as I know for certain, they are paralysed; I should think
out (and secure) the best knowledge of Atman beforehand, since
(such) a state is going to come when the mind will be quite insane."
(He further says) “(It is better that) the riches should be concealed
this day if it is learnt that the thieves are going to attack and rob
one on the morrow: it is advisable to keep things (grain and other
articles of food) well covered (cared for) before the lights are all
out; realising the fact that the body (along with its present exuberant
energy) will be scarcely of any utility at the advent of old age when
its energy is very nearly exhausted, he makes the best use of it (to
attain salvation) here and now; he courts complete ruin, who sees
that the trees in the forest are all in a devastated condition, or the
birds are speedily flying back (to their nests), a warning that a storm
is imminent, and yet neglects the warning and starts on his journey;
in that way the body breaks down with the advent of old age even
though he (the embodied one) might be having longevity of a century,
and yet this is not realized! With the advent of old age, one even with
a longevity of hundred years, is unable to do anything, i x way
no additional seed drops down from a sesame follicle, which is already
thrashed (and therefore empty), Or in the way, the fire cannot burn
the ash. Therefore, that person should be known as possessing real

380 JNANESHWARI

knowledge, who ever keeps fresh the memory of the advent of old
age and leads such a life, while yet in youth, that would enable him
to keep out of its (old age) clutches. Similarly, he makes the best
use of his healthy body before the diverse diseases come and paralyse
it. A wise man throws away the morsel of food chewn by a serpent;
similarly he discards all attachment for the objects separation from
which brings about sorrow, distress and lamentation, and getting
indifferent about them, abides all happy (in the bliss of the self). He
hermitically closes the doors of actions by stuffiing into them round
stones in the form of self-restraint and comprehensive self-governance
(auft77)—the doors through which the sins try to gain entrance.
One, who with such devices, conducts himself cautiously is alone
the master of the riches in the form of knowledge. Oh Dhananjaya,
I shall tell you one more unique quality and hear it.

srrfencrferergr: gag à
fred wr aaee n e u

9 “Absence of fondness and of passionate clinging towards
son, wife, home and the like; and a constant Equanimity

of disposition under all desired and undesired continge-
ncies: (594)

He remains apathetic in regard to his person in the way a wayfarer
sits (resting) in a carvansari. He does not harbour even as much
attachment for his own household as one would for the shade of a
tree under which he rests on his way. He never feels any attraction
for his wife in the Way one does not notice his own shadow even
though it is ever by his side. He treats his progeny as if they were
wayfarers only (temporarily) Staying with him, or as if they were
herds of cattle resting at noon time under a tree-shade. Even though
in the midst of riches, he appears, Oh Son of Pandu, as if he is there
as à mere onlooker passing by. In short, he abides strictly following
the directions contained in the Vedas, as if he is a parrot confine

to a cage. Even though he never gets entangled in any fondness °F
| towards his wife, home, or son, yet he is the foster-
mother (resting place) of knowledge. To him both good and evil
(things) are the same, in the Way the summer and the rainy season
are to the ocean. Pleasure and pain make no difference to his mind,
in the way the three periods of the day (morning, noon and evening)

i
i

XIII. KSETRA AND KSETRAJNA 381

make no difference to the Sun. One in whom there is never found
wanting evenness of disposition like the sky—in such a one dwells
incarnate, sterling knowledge, know ye.

afa areata afeacorfirarfcor i
fafarncarafacaacfastadate ti 20 n

10 "Further, unswerving Devotion towards Me in concentred-
application ( Yoga), Retiring to secluded spots, Dislike for
worldly-haunts : (604)

His firm notion (in body, speech and mind) is that there is nothing
else in the world, that is superior to *Me' (Supreme Sprit). His body,
speech and mind have drunk deep the truth in the firm determination
of seeing no other path but the one leading to Me. In fine one, whose
heart is ever associated with Me, has prepared a common bed to be
shared by us both. Just as a wife does not feel any diffidence, either
physically or mentally, in making contact with her husband, in that
way, he makes contact (with me) with an open and free mind. The
waters of the Ganges join and become identical with the sea. (In
that way) he becomes one with my essence and worships me whole-
heartedly. To rise, as also to set along with the sun,—such an entire
dependence only adorns the (sun's) splendour. The rising over its
surface on the part of the water is popularly called a ripple, even
though it is the same water. In that way, one, who has thus set his
heart wholly on me, and worships me even after dissolving his per-
sonality into mine, is the very idol of knowledge. One who has a
liking for staying in sacred places such as the banks of holy waters
and rivers and in clean dense forests and mountain caves, and who
with great regard, resorts to mountain valleys and places bordering
on water reservoirs, and never visits inhabited localities, such as
villages and towns, and who feels great love for seclusion and (simul-
taneous) disgust for human habitation, such a one, know ye, is know-
ledge itself in human form. Now I shall tell you about further at-
tributes of knowledge to elucidate the subject.

HATHA TCATAT AAT |
UAHA TAA AeA AAT i ?2 M

11 “Ceaseless pursuit of the knowledge of the Self, and Insight,
into the end of the knowledge of Reality: all this is declared

|

382 JNANESHWARI

10 be Knowledge (as such); what is otherwise tham this
is Nescience. (616)

He is firmly of the belief that there exists only one princple (known
as) Supreme Soul, and it can be seen; and that knowledge through
which it can be seen is the real knowledge, other (kinds of) knowledge,
such as of mundane existence and of heaven, being in fact only ignor-
ance. He casts away the very idea of the attainment of heaven, and
refuses to hear (pay attention to) any talk pertaining to mundane
existence, and with righteous feelings sinks deep in the knowledge
of the Supreme (meamna). Just as a traveller should seek out and
follow the right royal road, avoiding the bypaths, where the road
diverges into several sideways, in that way he leads his mind and in-
tellect straight into the knowledge of the Supreme, casting aside
all other knowledge. He affirms (in his mind) that, that is the only
truth, all other things being mere illusions, and with such a resolute
notion he remains firm (in mind) like the mountain Meru. In this
way his belief remains fixed at the door of the knowledge of the self,
like Dhruva (the North-Polar star) in the sky. There can never be
any doubt of the fact that the real knowledge abides in such a one,
since he already becomes knowledge itself, when his mind steadies
itself into it (and I—the Supreme—am that knowledge). Now the
end (the Supreme) that is revealed after the steady pose of the mind,
cannot be realised merely by verbal understanding of the process;
Still (even) that verbal understanding resembles knowledge in so
far as it is a means to achieve the end. Besides, he sees straight (before
his eyes) the object of knowledge, which is in fact, the fruit of pure
(religious) philosophy. Otherwise, should one not be able to see
directly the object of knowledge when he has apparently imbibed
knowledge, it cannot be said that he has attained knowledge. Of
what avail is a lamp in the hands of a blind person? In that way,
should the object of knowledge be not visible, the so-called attain-
ment of knowledge is of no avail whatever. If the Supreme Spirit
CHAM [eps by the Light of Knowledge, that inspiration of
A REED mu be called blind. Therefore, the intel
MS one (RN ge) should be so clear that it should E E ;
een o 2e orm of the essence of Supreme that kn A
ME E PR C) the one, whose inspiration (inte E
Shit) amen y p i ects the object of knowledge (the SUE A
e OS E m € knowledge. It hardly needs telling that be :
ation of knowledge, whose intellect is as extensiV

XIII. KSETRA AND KSETRAJNA 383

(as to be able to see the Supreme Spirit) as knowledge itself. One
whose intellect attains the object of knowledge, along with the
splendour of knowledge, makes contact with and joins hands with
the Supreme, And what wonder it is, if he is called the very knowledge
incarnate, Oh Son of Pandu? Need the Sun be called the Sun?”
At this stage the hearers (of Jnanadev) said, "Let it alone. Do not
preach in extenso. Why create obstacles in the preaching of this
Scripture? We have had a good reception from you in the form
of your oration in the great and detailed sermon on knowledge.
You have adopted the poet’s (usual) style of introducing ample
eloquence in the description. But now that you have invited us,
why make an enemy of us (by creating obstacles)? Were (a lady)
to take away the very food cooked and ready for being served, as
one takes his seat for a meal, of what value would her polite mode
of reception in other ways be? However good in other respects a
cow be, who would feed such a kicker that resists (with kicks) while
being milked? In that way (some), in whose intellect there has not
been any spreading out (enlightenment) of knowledge, do utter
meaningless words (using them as counters) that carry no signi-
ficance; but let that alone. You have delivered the sermon in a very
nice, lucid way. That subject of knowledge, for securing a particle
of which, one has to undergo very great labour and trouble in the
form of the study of the Yoga Discipline, is in itself very interesting;
over and above that there is an eloquent preaching (like that)
of yours. Who would grumble and complain if there were a
constant shower of nectar? Or would anyone impatiently count
days (getting tired) of happiness, even were such days to swell
into crores? Would not the bird Chakor keep on constantly
looking at the (full) Moon, on a full moon-night, even were
Such a night to last for an entire Yuga (Age)? In that way there
is already your sermon on the subject of knowledge, and added
to that there is (your) eloquence; who would then say "Enough
of it” while hearing it? (There is) a lucky guest (capable of doing
full justice to food), and the hostess happens to be a lady well-
Versed in cooking; with such a combination, what wonder is
there if it is felt to be of a short duration, however prolonged
the meal may be? Similar is the present occasion. We entertained
: d added to that there is a

already a keen desire for knowledge, an er T
liking on your part for preaching that subject (with ull interest). This
t : d attention to the sermon

has multiplied four-fold our interest an bs MIU. eee
and we cannot help saying that you really are “the seer o wledge’’.

384 JNANESHWARI

Now, therefore, do enter into the central hall (kernel) of your intellect
and through its (intellect’s) glory proceed with the full preaching
of the sub-stanza (relating to ignorance).” At these words of the
saints, Jnanadev, the disciple of Nivritti, said, "Yes, I also desire
the same thing; Oh saints, since you direct me, I would not prolong
the talk needlessly. So now hear. Lord Krishna thus narrated to
Dhanurdhara the eighteen attributes of knowledge. Then the Lord
added “Knowledge should be known by all these (attributes). This
is my view and it is confirmed by all the learned. Just as the round
Avala (sS) fruit, placed on a palm can be vividly seen rocking,
even so I have shown you knowledge in a way that can make your
eyes see it (vividly). Now, Oh highly talented Dhananjaya, I shall
tell you, with its symptoms, what is called nescience (414), Ordi-
narily, once the knowledge is known, nescience can also easily be
known since, what is not knowledge is automatically nescience.
Just see, with the end of the day there only remains the turn of the
night to follow, there being no third thing intervening. In that way,
where there is no knowledge, there is only nescience; yet I tell you
some of its (glaring) symptoms. One who expects to be treated
respectably and keenly desires honour and feels pleased at proper
reception: one who never likes to climb down from a high ranking
position like the stiff peaks ( far4%) of mountains: In such a one
dwells complete nescience. He erects aloft (in the form of tall talk)
his acts of charity, woven in flowery language, like the string of grass
inwoven with leaves of Pimpal tree and hung high on a broom stick
in a temple. He makes a great show of his learning and indulges
in tom-tomming his good actions, while all his efforts are directed

' towards attaining honours and fame. He adorns his person lavishly

with fine things (fragrant unguents), but displays the spirit of a miser
in offering hospitality to people (guests). Such a one is a regular
mine of nescience, know ye. Just as the wild forest fire causes the
burning of the (neighbouring) movables and immovables (trees and
animals), in that way the world ‘has to suffer misery from the actions
of such a person. Even his casual talk pinches more (acutely) than
does a pointed iron bar, while his thoughts and feelings are more
deadly than even poison, Great nescience dwells in him; in fact
ue is the very hoard of nescience, since his life is the very rest-house
of violence. In the way the bellows get full when the wind is pumpe

in and get empty when the wind is pumped out, he gets elated at
gains and despondent at losses. Just as the dust, being entangle

XIII. KSETRA AND KSETRAJNA 385

in a whirlwind, ascends high up in the sky, in that way he is trans-
ported at his praise and gets miserable, pressing his forehead with
his palms, at hearing him-self slandered, like the mud which oozes
with a little water and dries with a light breeze. He behaves like that
when he is honoured and dishonoured: he cannot withstand any
onslaught (on his) feelings and there dwells complete nescience in
him. Internally his mind is knotty (crooked), though outwardly his
talk and glance appear frank. He would embrace one (as a token
of love and friendship), but in practice whole-heartedly help another
(one’s rival). Like the spreading out of feed by a hunter in order to
inveigle his prey, he outwardly shows cordiality (in his behaviour)
and wins the heart of good people. His outward actions appear
perfectly good, like a flint appearing green with the growth of moss
over it, or like the ripe yellow fruit of the bitter neem (Margosa)
tree. Nescience is fully stored up with such persons, there is no doubt
about it; take it to be the truth. He feels ashamed of the family (name)
of his preceptor, and considers any act of devotion to him as a great
nuisance. He only secures his learning (knowledge) from the preceptor
and then turning hostile shows arrogance towards him: The mere
mention of such a one (by the tongue) is as heinous as swallowing
the food (cooked by) of a pariah; but such a mention becomes neces-
sary while exhaustively enumerating the symptoms of Nescience.
Now we shall describe the devotion towards the preceptor, which
(action) will operate as an expiation (mafa) for the tongue, since
the remembrance of the preceptor’s name is as much Light-giving
(purificatory) to the disciple as the Sun is generally to all. This ex-
piation will enable one to get safely through (freier) the sin that
has been committed by the tongue in making a mention of (the name
of) one bearing malice against the preceptor. This (remembrance
of the name of the preceptor) will clean wash off the sins committed
by (mentioning) the name of that malice-bearing ONE, Now hear
some more symptoms of nescience. He (one with nescience) is weak '
in (conducting) his actions, while his mind is full of suspicion like
an out-of-the-way well (which is considered inauspicious) in the
. Wilderness, the opening of which is covered with thorny bush while
the intérior is full exclusively of bones: like that well he is internally
and externally most unholy. Just as a hungry dog cares little (to see)
if the food he devours is kept well-covered or uncovered, in that
way, while (engaged in) securing wealth he cares Et r F if it is
(rightfully) his own or belongs to some one else; omar els

i

——

386 JNANESHWARI

there is little consideration with village pigs regarding the suitability
or otherwise of the place for sexual intercourse, (in the same Way)
he is never thoughtful where females are concerned. He never feels
sorry in the least if he is to miss the (due) time of the performance
of actions or omits to perform his enjoined day-to-day or occasional
duties. He neither feels ashamed of committing sins nor feels any
regard for good actions ( 3Y1 ) and his mind is ever flooded with evil
notions. Such a one, know ye, is the very idol of nescience, and his
eye is ever greedily fixed on-the acquisition of wealth. He deviates
from courage (the path of virtue) even for a bit of gain, just as the
grass-seed drops down from the grass even with a jerk of an ant.
Just as a puddle gets stirred-up (and muddled) with the dipping of
a foot into it, in that way he gets terror-stricken even at the mention
of danger. His mind is carried away along with the forceful current
of "castles in the air" just as a melon (afar) falling into floods is
carried away along with the current. Just as dust is driven off to
a great distance in the sky (air) along with a strong breeze, so his
mind is violently deranged at hearing any sorrowful news. Like
a dust-storm, he never remains steady anywhere and never thinks
of staying at places of pilgrimage or holy waters or in any town or
city. He ever remains wandering fruitlessly like a puffed up chameleon
keeping ever running from the top to the foot and from the foot to
the top of a tree, Just as an earthen jar (xis) does not stand steady
unless part-buried (settled) in the ground, in that way, he keeps on
wandering about; he is at rest only when asleep. There dwells in
him nescience in abundance, while in point of fickleness, he is the
Very brother of a monkey. And, Oh Dhanurdhara, he does not
exercise the least degree of self-control over his mind. He never
feels afraid in any way to face censure in the way the strong current
of a brook defies (and breaks through) a bund of sand. By his actions,
he breaks his religious vows (qd), kicks (disregards and insults)
his own religion and transgresses the rules (laid down by scriptures):
He is never sick of sins, nor does he feel any regard for good actions
(391), and roots out all sense of shame. He turns his back on family
A UN ran ae keeps far away from the mandates of the Me
eke ceca: A ow) to discriminate between good and bad actions.

controlled like a stray (free) bullock (dedicated to God);
d, and (uncontrolled) like a water channel

XIII. KSETRA AND KSETRAJNA 387

on a dung hill (fst), or who will not discover a (lost) thing lying
in an open unprotected place ( AFTE ), or who will not cross the
threshold of the town-gate? It is open to anyone to take food in
a free kitchen (aat); a low person, when suddenly elevated to
a high rank and power, enjoys his position recklessly; any man may
enter the house of a prostitute, his mind is like that, and there is in
it, know ye, an abundance of complete nescience. He does not ab-
andon his great liking for the objects of the senses whether alive
or dead, and makes preparation even while here (on the earth) to be
able to have enjoyments in Heaven. Ever taking particular care of
enjoyment, he has the vicious hobby of performing fruit-motived
actions, and takes a cleansing bath should he see the face of an ascetic
(fam). The objects of the senses might themselves get tired (of
him); yet he himself is never tired (of them), but he fails to realise this
ludicrous stituation, in the way a leper never feels in any way repug-
nant at having to eat with his leprous hand. A she-donkey does not
allow a male-donkey running after her (in lust) even to touch her,
and further smashes his nose by her kicks; yet he does not turn back
but continues to run after her. In that way he takesa leap into burning
fire (i.e. is ready to run any risk) for the enjoyment of the sense-objects
and makes a parade of diverse vices, proudly looking upon them
as his ornaments. A deer runs in full speed (after a mirage) till it
breaks its blood vessel, with an ardent desire for water, yet it never
comes to think that it (mirage) is not real water, but is only an optical
illusion (mirage). In that way even though troubled in various ways
by the objects of the senses, from birth to death, he never feels nausea
for them, but on the contrary, clings to them with Breater love. In
the initial stage of his childhood, he is mad with affection for his
parents, and when this affection comes to an end, he stands charmed
With the person of his youthful wife. While he is enjoying the charms
of his wife, old age slowly creeps in, and with its coming that love
(for the wife) is transferred to the offspring. He remains huddled
up in the house in the company of his children, like the blind-born
young (of a cat or a dog), yet he never feels tired (of that enjoyment)
of the sense-objects till the end of his life. Know ye, there is no limit
to the nescience of such a man. I shall now mention some more
Symptoms (of such a one). He begins his actions vn a (wrong)
assumption that the body is the soul and throbs (wit pleasure) at
the exhibition of whatever defective or effective actions he performs.
He walks erect and stiff in the conceit of his a HL
as a devotee (Wd) does as soon as the image of God comes to be

388 JNANESHWARI

placed on his head. He boasts and says, “I am the only rich person
having wealth in my house, who else can possibly reach my standard
so far as conduct and practice are concerned? No one is as great as
I] am. I am all-knowing and whatever I say is accepted (by others)”,
He swells with satisfaction and vanity, being infected with superiority-
complex. Just as one suffering from a malady cannot relish any
sort of enjoyment, in that way, he cannot bear the sight of the well-
being (good) of anyone else. Just see, a (burning) lamp consumes
the wick, as also the entire oil, and wherever placed, that place gets
blackened just like carbon. It makes a cracking sound if water is
sprinkled on it and is extinguished by a sniff; if it comes into contact
with anything, it does not leave (unconsumed) even a particle (rst)
of it. Even though it gives a mild light, it (lamp) creates warmth
(heat); like such a lamp he becomes intolerable with such (scanty)
learning. Milk administered (even) as a medicine to a person suffering
from typhus produces evil consequences (by intensifying the disease),
or if given to a serpent (and drunk by it) it turns into poison; in that
way he is spiteful even though possessing good qualities, is full of
conceit even though learned, and is greatly rigid and stiff in spite of
his austerities and knowledge. He is found puffed up with pride
like a low-born person (cast) seated on a throne, or like a python
who has swallowed a pillar (supporting the churning handle). He
is just as unbending (stiff) as a wooden roller (*iTe9T), his heart like
a stone, never melts (with pity) and he never submits to one possessing
good quality, just as the reptile called “Furase” (a species of coluber)
does not yield to the incantation of a snake-charmer. In short nesci-
ence is ever on the increase in the case of such a one, I tell you of
certainty and further, Oh Dhananjaya, even though he takes great
care of his body and his house yet never cares to look at his past and
, future (births) but forgets them just as an ungrateful person forgets
his obligations for good done to him, or as a thief forgets the riches
entrusted to him, or as a shameless person forgets the reproof epe
"a Arum Just as a roving dog, once driven away from Hy
Beh es DEI a cut, returns to it again alomst immediate
E TOP ac 2 its wounds is dry: or as a toad even Ml:
u D dan 5 a spake, does not forget the flies, br a
M AETERNA em; in that way he does not feel any 615 aa
of the nine gates of dede Gece: Droughon Py sa We e
P EDU € body. He was nearly boiled in the he
AR Een er yers of faeces, during his nine months stay
» Yet he never recollects in the least his suffering?

a one) is the king of the country of the ignor

XIII. KSETRA AND KSETRAJNA 389

during that stage nor yet his birth pangs. His mouth never spits
(out) nor does he feel any disgust at the sight of a child lying on the
lap and rolling in its faeces and urine. He never even thinks of his
(previous) life that has just come to an end or of the new one that is
(just about) to come: Similarly he never worries himself about the
coming death in the din of the prosperity during his present life.
His mind is not even prepared to admit the existence of any state
like death, feeling confident of the existing state of his being alive and
its continuance. Just as the fish in the pond with a scanty supply
of water, does not go to any other place of deep water, sticking on
(where he is) in the vain hope that it (pond) would never go dry; or
just as a deer enchanted with music does not perceive the approach
of a hunter; or just as a fish not perceiving the deadly hook (secreted
inside) swallows the bait: or just as the moth lured by the brilliance
of the lamp, does not realise that the intense heat of the burning lamp
would burn it; or just as a lazy person in the pleasure of sound sleep
does not see that the house is on fire; or just as food should unknowingly
be cooked along with poison; in that way he does not realise, while
immersed in the Rajas (worldly) pleasures that the very Death has
come in the guise of life (birth). He considers the growth of his body,
the passing of days and nights and the glory of the enjoyment of
sense-objects as real events. Poor fellow! he does not know that a
complete surrender to him by a prostitute along with all that is hers,
means nothing else but making him utterly destitute. The friendly
association by a traveller with a thief spells his own death: (so also)
to wash off the dirt from a picture painted on a (mud) wall is nothing
else but its destruction (effacement). It is (a sign of) death (and not
health) for an anaemic patient to have a swollen body; in that way
he gets deluded, his thought never going beyond eating and sleeping,
but does not realize it. A person, running fast towards a stake, stand-
ing in front of him and on which criminals are impaled, brings nearer
at each step his own death; in that way, the more the body grows
(and ages) or the more the days pass on and the more pleasant the
enjoyment of sense-objects becomes, the more (rapidly) death cones
(devours) the span of the life. Just as water goes on ve mE E
life wastes away, the destroyer (God of Death) PUE i ie >
: : in
face; yet he does not realize this thing taking een ion y oons
him so vividly. In short, O Son of Pandu, he does ee TE
deluded by sense-objects, the death that 1s ever present in his body.

i inion in the say that he (such
There can hardly be any difference of opinion tee

390 JNANESHWARI

death (while) engrossed completely in the exuberance of life, so
also he does not take into account the (coming) old age, in the fulness
and pride of his youth. He does not see the old age that confronts
him in the way a cart rolled down from the precipice, or a boulder
teleased and shooting down from a mountain-top, does not see what
lies in front of it. He becomes uncontrollable through the fury of
youth like the sudden floods pouring into brooks and low-lying
grounds, or two bullocks fighting each other (become unruly). He
goes on expanding his worldly affairs even though the stout body
loses its vigour and lustre, the head begins to shake, the beard gets
grey, while the neck rocks to and fro. A blind man cannot see any-
thing in front of him till it actually knocks aginst his breast; or a
lazy fellow feels pleased with the drowsiness coming over his eyes:
in that way he does not see the (approaching) old age while in the
enjoyment of his existing youth, and such a one, know ye, is really
one full of nescience. He mocks at (seeing) the infirm and the crippled
out of conceit, never taking into consideration the fact, that his own
condition too is going to be like that (one day). The illusion of youth
does not leave him, even though there appear (coming) signs of old
age, heralding the approach of death. Such a one is the home of
nescience and take this as a correct reply. Now hear some more
glaring symptoms of nescience. A bullock, who grazes in and returns
safe and sound (by chance) from a forest inhabited by a tiger, and
yet goes there again in the full confidence (of returning safe); one
who goes and brings without getting bitten, a hoard from a house
guarded by a serpent and makes a bold assertion from this circumstance
that there was no serpent there at all: one who luckily escapes once
or twice (from) getting ill, even after indulging in practices injurious
to health, and infers from this, the absence of any sort of sickness:
one who, because his enemy is enjoying sleep, fancies that all his
enmity as also the resultant troubles have come to an end and presently
(unexpectedly) loses his own life, his offspring meeting the same
fate: one who does not take due precaution against (any possible)
disease, simply because he is having a good appetite and sleep and
is consequently keeping perfectly healthy: one who gets more an

ee tough the Supremacy of Rajas-quality the more i
dien aud p. ^i aomen: S eor s n all
nn SM us Seale Oresees the coming misery that is tO E
uS ene peceration from these one day: such a one (Co
iin eo SERRE Fia toris) is nescience itself and along Tm.

, S his senses, out of all proportion, with

XII]. KSETRA AND KSETRAJNA 391

enjoyment of their (respective) objects. In the flush of youth and
(also) with the possession of riches, he goes on recklessly, without
considering the worthiness or otherwise of carnal pleasures that are
enjoyed by him Gremien. He (such a one) does what should not be
done, aspires for impossible things, while his intellect keeps on ponder-
ing over things that should not even be thought of. He enters where
he should not, demands things that ought not to be received, makes
contacts with persons or things which ought not to be touched,
even indirectly, either physically or mentally, goes to a forbidden
place, beholds spectacles that he should shun, eats viands that are
forbidden (by scriptures)-and which alone please him, forms friend-
ship that he should avoid, follows the path that should not be followed,
listens to what he should not, talks thoughtlessly of things which he
should not utter, and yet does not see the evils arising out of such
conduct. The sole criterion of conduct for him is the imparting,
of a pleasurable sensation to his body and mind; therefore, while
performing actions, he completely loses sight of what is just or un-
just, and thinks he is doing the right thing when in reality he is acting
perversely. He does not care to see (think), whether he would (there-
by) be committing sins or courting the miseries of hell eventually.
Association with such a person emboldens (invigorates) nescience
in the world to such an extent that it dares even wrestle with (those
possessing) knowledge. Let this alone: I shall tell you some more
Symptoms of nescience, so that you can know it (more) exactly.
His attachment for his homestead is like the female black bee that
gets enamoured of the pollen in fragrant flowers (7414 Tw). His
mind remains ever engrossed in keeping pleased a female's (wife's)
mind in the way a fly sitting on a lieap of sugar does not stir away
from it. He cannot let go his grip on the idea of home throughout
life, intellectually or emotionally, just as a frog jemains inka pond
or just as a fly gets entangled in snot (314S) or Just as an animal gets
Stuck up in mud with a thud; he remains chained to his house in the
Way a serpent is confined to barren rocky soil. He holds on to his
cottage (Met) with all the force of his life, in the way a wife holds
firmly her husband embracing him with her arms encircling his neck.
He (exerts and) guards his house in the way a bee exerts for securing
honey. He feels greatly attached to his house, and knows nothing
else but his wife—in the way the parents feel attached to a son born
to them, through good luck, late in their old age. Similarly he is
riveted to the person of his wife with heart and soul to such an extent
that he completely loses all cognisance as to who he is or what he ought

392 JNANESHWARI

to do. The mind of a great man (saint) remains ever merged in the
Supreme spirit and all his activism comes to a stand-still; in that
way he (possessed of nescience) devotes all his senses solely to the
thought of sex (senses are identified with words) without feeling
in any way ashamed of it, or without caring what others say about it.
His mind is ever engaged in the adoration of females and he dances
to their tunes as does the monkey to the tunes of the juggler (e&t).
A miser bears all hardships and also hurts the feelings of his kith
and kin, but goes on increasing his wealth cowrie by cowrie (a tiny
unit of currency) and in that way, he curtails (cuts off) charities,
religious rites and alms and cheats his relatives; yet he spares no
expenditure meeting in full the demands of his wife (maintaining
her high status). He treats poorly the deities to be adored and deceives
his preceptor with (sweet) talk and pleads (falsely) poverty before
his parents: yet he secures for the enjoyment of his wife, at any cost
whatever the best things he sees. He worships his wife in the way a
loving devotee worships his family God, He preserves for his wife
whatever is genuine and the best and yet treats others in a niggardly
way. He feels as it were the world is threatened with total destruction
(deluge), if any one is to talk wrathfully to his wife or oppose her.
He is alert in attending even to the least wishes of his wife, in the
way people do not break their vows of dedicating to deities silver
(made) images of cobra, for warding off the fear of the skin-disease
ringworm (amè). In short, Oh, Dhananjaya, his wife is all in all to
him, while he showers his love on her progeny. He values, more
than his own life, all and sundry that is hers, including her wealth.
Such a one is the very origin of nescience and through him it gets
strengthened—nay he is himself the nescience incarnate. He is
transported to the seventh Heaven when he secures any object dear
to his heart, in the way a floating boat swings up and down, back-
wards and forwards, along with the waves in a stormy ocean; while
he finds himself in the lowest Hell at the happening of any unpleasant
thing. One whose heart is, in this way, tied with ropes in the form
of feelings of distinction, must be taken to be one possessed by nê-
science, however talented he may be. He worships me with a motive
Rn a aoe One assumes the garb of a (sham) ascetic ( de
heart of eet are x cies walle Foe pee der
to faciliate her visits E is CIVEM sata freno i him E E.

DOES UOS ERE Oro ee He (of nescience) n Aven
SET sum iri(1; yet all the while his heart is fixe ae

of the sense-objects: (and) if he does P

XIII. KSETRA AND KSETRAJNA 393

succeed in securing the wished-for object through such worship,
he denounces it as all fut:e and gives it up. He then takes to new
Gods, in the way a cultivator (always) takes to bringing under culti-
vation new areas, and worships them in the same manner in which
he used to worship the former ones. Were he to see a preceptor
with some pomp about him he would accept his (preceptor's) spiritual
guidance and get himself initiated into the mysteries of the sect,
disregarding others (spiritual guides). He treats all living beings
cruelly; yet worships with great devotion, immovable objects (such
as trees, rocks, etc.) but is wanting in unswerving faith anywhere.
He prepares an idol of mine and instals it in a corner of his home,
and yet he himself goes out on pilgrimage to other Gods. He con-
stantly worships Me, as also the family Gods on auspicious occasions,
and on special days, goes and adores other Gods altogether. He
keeps me installed in his house, while he makes vows to other Gods,
and on occasions of the death-anniversaries of his ancestors, he
becomes their devotee. He worships me with devotion on Ekadashi
days (eleventh day of each fortnight of the lunnar month) and wor-
ships with the same devotion the cobra on the Cobra-Festival Day
(mrisift-the fifth day of the bright fornight of the month Shravan).
He becomes a devotee of God Ganapati on “Ganesh-Chaturthi ”
(the fourth day of the bright fortnight of the month of Bhadrapada),
while on Chaturdashi (the fourteenth day) he would worship the
Goddess Amba and address her as his mother, saying, "I am wholly
yours” (dedicated to your service). On the Navami (ninth day)
discarding his daily prayers and occasional duties he settles down
and recites ‘‘Navachandi” (744s! -versified praise of Goddess Durga),
while on Sundays (he) serves meals in honour of God Bhairava
(a form of God Shiva). As Monday follows, he runs, Bel-leaves
(which are sacred to God Shiva) in hand, to (the temple of) God
Shiva, (worshipped in the form of linga) and in this way he (one
single person) treats all the Gods. Thus he goes on worshipping
uninterruptedly without a moment’s break. A devotee, who keeps
on running greedily after each and every deity, in the way a village
harlot unceasingly keeps on hovering near about the village gate,
should be known as an idol of nescience incarnate. So should be
considered also one, who feels dislike for penance-groves with solitude
reigning supreme, as also for places of holy waters and river banks:
Similarly one, who feels pleasure in society, and who is titillated
amidst the din of busy wordly life, and who ardently likes to discuss
matters forming the subject of public talk. When he hears about

D

394 JNANESHWARI

that lore which enables one to have a vision of the (Supreme) soul,
he laughs contemptuously, being proud of his (superior) learing. .
He does not even look at the Upanishads; the Yoga-precept is not to

his taste: his mind has got absolutely no tendency towards the Spiritual
knowledge. His intellect roams at random confusedly (like stray
cattle), after dismantling and out-stepping the protective wall (en-
closure) of firm conviction that the metaphysical discussion on the
nature of Self (Highest Reality) is a matter of supreme importance,
He fully knows the science dealing with the performance of religious
acts (mf $i), knows by heart all the mythologies, and so wonder-
ful is his skill in astrology that his predictions are always found correct.
He is a master-hand in sculpture (and other crafts) and also expert
in the culinary art and has at his fingers' end (the black and white
magic contained in) the ‘Atharva Veda’. There is nothing which
he has yet to learn in the field of sexology and love. He has made a
thorough reading of the great Epic Bharata, while all the scriptures
(Agamas: works dealing with the production, installation and worship
of idols) come and stand before him incarnate, He is expert in moral
and political sciences, and knows well the medical science, and no
one can compete with him in poetry and drama. He can deliver a
discourse on the “Smrutis” (Ancient Law-books) and knows well
the secrets of the science of Jugglery' (uresfawm). The exegesis of
Vedic lexicon is a child’s play for his scholarship. He is a great gram-
marian and an excellent logician, but in point of spiritual knowledge
is born blind (alsolutely stupid). He is capable of inventing and
establishing new theories and methods in all different sciences, except
the one that pertains to the knowledge of the Supreme Spirit. But
fie upon it all! It (erudition) is as unworthy of being looked at as
a child bom on the “Mala Nakshatra” (mz «era—the 19th in the
present series of the 27 lunar mansions—ve
during the passage of the Moon throu
fatal to either of the parents or to other cl
is of the type of the “eyes”

— very inauspicious, a birth
gh which is supposed to be
ose relatives). All his learning

ee ee

XIII. KSETRA AND KSETRAJNA 395

quite untrue (39AT). On account of this, Oh Arjuna, the body of
one, who is not steadfast on the (study of) spiritual knowledge, even
though he recites the scriptures, (without understanding a bit of
them) is (as it were) the germinated seed of nescience and his scholar-
ship (tact) has developed into the creeping plant of nescience.
Whatever he talks is the flower of the nescience while the fruit he
derives from his good actions is also nescience. It needs no saying,
that one who has not got (a drop of) regard for spiritual knowledge,
is incapable of understanding the real objective or end of knowledge.
How can one, who runs back before even reaching the bank on this
side, come to know of what is on the other (beyond the bed) bank;
or how could one see what is inside the house when his feet have
been tied down (nailed down) at the very threshold (of the house)?
In that way what means, indeed, are accessible to one, who is quite
ignorant of metaphysics, for understanding the true import and the
end of knowledge! It requires therefore no concrete or direct evidence
to make it clear to you, that such a person does not understand the
real essence of knowledge. With the food served to a pregnant woman,
gets also fed the foetus; in that way was included nescience, in the
discourse of knowledge held before. An invitation given to a blind
person, naturally brings along with him, another person with good
vision; in that way with the preaching on the symptoms of the ne-
science, the distinguising marks, attributes of knowledge invariably
accompany. Therefore in this portion, I described the symptoms of
nescience as being otherwise than the distinguished marks of knowledge
such as non-arrogance, etc. The eighteen attributes of knowledge (pre-
ached), when turned into their negatives, (in the reverse way) automati-
cally constitute the science of nescience. Shri Mukunda, in the fourth
foot (ate) of a former verse preached "everything opposed to the
attributes of knowledge is nescience” and therefore, following the
same method, I detailed the symptoms of nescience. Had this method
not been originally used, I would not have swollen the subject-matter
with any loose talk of my own, in the way the volume of milk is in-
creased by adding water. I have only done the duty of amplifying the
Meaning conveyed in the original verses, without SEDET the
limit of original wording. At this the hearers said, “Enough of this

(explanation); there is no need of maintainite kya Lee OM
0 u needlessly afraid, CISUDDOLA D
M oec dono. A ss sidered verbose)? Shri Murari

poets, (that your sermon will be con i í í
(Lord Krishna) desired you to expound the interpretation, which he

had kept secret (in his heart) and you have been fulfilling the inten-

396 JNANESHWARI

tions of God; but you will be overcome (with feelings) if we
express thus. Therefore we would not say it; let it alone. But we
have felt completely pleased at hearing (your sermon) which has,
as it were, secured for us a boat of knowledge. Now tell us promptly
what Hari said afterwards. Hearing these words of the saints, the
disciple of Nivritti said, “Hear now attentively what Lord Krishna
said to Arjuna.” God said, “Oh son of Pandu, the entire group
of symptoms you now heard is of nescience. You should now turn
your back on the nescience and be quite firm in regard to knowledge.
Arjuna felt anxious to know how the acquisition of knowledge will
enable him to attain the object of knowledge. Realizing this wish,
the master of all the ‘all-knowing’ said, *Hear now (what) I tell
you about the Object of Knowledge.

Aa Aq aq eA eaan d
AEA W AI A Aq GET 4 $3 N

12 “That which constitutes the Object of Knowledge I shall
(now) expound: that by knowing which one attains the
‘immortal.’ (It is) that which is other than the things with
a beginning, the Highest Brahman which is said to be neither
the existent nor the non-existent : (865)

Supreme Spirit is called the object of knowledge, simply because
it is not securable except through knowledge, and once this knowledge
is secured, there remains nothing for one to do, since with the at-
tainment of knowledge one gets absorbed into it (the object of know-
ledge). The seeker, once he secures this knowledge, is enabled to
keep the mundane existence (bundled up) on the bank of the sea of
eternal bliss and with a dive, is merged into it. That object of know-
ledge is such that it has no beginning, and is by itself called “Supreme
Spirit’. If it is said that it is non-existent, then it actually appeals
to the vision in the form of the universe, whereas if one calls it the
universe itself, the universe is all illusion. It has neither form, nor
colour nor manifest existence. It can neither be an object of percep.
tion, or the perceiver, or the act of perception; who can then say an

how, that it does exist? And if really it is non-existent, whence 2n

how arose this formation of the (manifest) primeval principle 2?

its derivatives (agatz) and what (else) really exists besides it? There-
fore all talk of ‘existent? or ‘non-existent’ is silenced with the attain-
ment (vision) of knowledge (of object of knowledge) and there the

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XIII. KSETRA AND KSETRAJNA 397

power of thinking comes to a dead halt (at the end of a blind lane).
Just as the element of earth abides in the respective forms of pots
or earthen jars etc. so abides eternally the Supreme Spirit in all things
and is Omnipresent.

adana wq wéetsfarsm uen |
-adaa Raa wdurqer fefe $3 U

13 “Having hands and feet on every side (of us), having eyes
and heads and mouths on every side (of us) ; being endowed
with (power of) hearing in every direction, and which abides
enveloping everything in the world: (874)

That action, which takes place through beings, gross or subtle, at
all places and at all times, without separating itself from the places
or times—that action is the “hands” of the Supreme Spirit. Supreme
Brahman is therefore called the ‘Omnihands’, since it keeps on
doing all actions at all times and in all forms. It has -also got
the name ‘Omnifeet’, since O Dhananjaya, it abides in all places
simultaneously at one and the same time. The Sun has not got separate
organs such as eyes etc. in its disc, but the entire disc (as one whole)
illuminates the universe and sees it; in the same way viz. Supreme
Spirit as one whole becomes the seer of the universe, illuminates and
sees it. Therefore, the Vedas have, with great circumspection, called
the visionless Supreme Brahman as *Omnivision'. It is called *Omni-
head' since it ever rules over the heads of the entire universe. The
entire form of fire constitutes its mouth, in that way, the Supreme
as one whole devours all; therefore, Oh, Arjuna, the Shruti (Scripture)
has named it ‘Omnimouth’. As the sky abides in all things it (the
Supreme Brahman) has got its ears corresponding to the totality
of words and sounds uttered. Therefore, we call the Supreme Brah-
man as ‘all hearing’ and in this way, it pervades all (the entire uni-

verse). In fact, Oh Talented one, (Arjuna), what the Shruti Scripture

meant to convey by using the figurative term DA UE was
its omnipresence (boundless pervasion). In fact Se P man
has got no hands, no eyes, and no feet: how could then the e
language be made applicable to it (Supreme Draien) wen Sm
describing it as absolute zero (void) is not tolerated y AE Meant ;
inappropriate and misleading)? Although it 1s percei d ed. A
wave swallows another wave, yet is the ‘swallower a Eee
anything different (from the water)? In that way, ©UP

398 JNANESHWARI

being as it is one absolute Truth, there is no scope for dualism like
the field of pervasion and its pervader. We are compelled to make
use of symbolic expressions (involving the notion of dualism) for
conveying the idea (of unity). Just see, even for the purpose of re-
presenting a zero, it becomes necessary to mark a ‘cypher’ as a token,
in that way, the language of duality is required to be used for ex-
pounding, in words, monism. Otherwise, Oh Partha, institutions

_ like the preceptor and the disciple will cease to exist and all talk

will come to a standstill. Therefore, the Scripture (Shruti) started
the path (method) of propounding monism through the (figurative
language) of duality. Now do hear, how the object of knowledge
(Supreme Brahman) abides, pervading all forms perceptible to the
eye (and other sense organs).

wea aiea Fatt writs wai ex ou

14 “That which is revealed (as the basis) of all sense-func-
tionings, that which is (itself) beyond the ken of all senses;
detached (and yet) supporting everything; so likewise, devoid
of the Gunas ( Constituent-aspects) and (yet) the experiencer
of them: (892)

"Oh Kiriti it (Supreme Brahman) pervades the universe just as the
Sky pervades all space; or just as the thread pervades the entire linen
in the form of chequered cloth; or just as liquidity dwells in water
in the watery form; or just as light dwells in the lamp in the lamp-
form; or just as the fragrance of camphor exists in camphor in the

. camphor-form; or just as actions dwell in the body in the body-

form; in short, Oh Pandava, just as gold abides in every particle
of gold, in that way the Supreme Brahman pervades all externally
and internally. Yet, so long as gold is in the particle form (<4)
we call it particle, but as soon as that form is changed, it becomes
only gold. Even though the current might run in a zig-zag course,
yet the original water (flow) remains straight; or even though the
Iron gets red hot by fire (heat), yet fire does not constitute iron; OP

ue Sky appears round when enclosed in an earthen pot or appear
our-cornered when seen from the interior of a (four-cornered house),
but those round and s

Quare forms are not of the sky itself; in that
way Supreme Brahman, even though apparently undergoing trans-
mutations, yet in reality is never so affected. Supreme Brahman,

Se

XIII. KSETRA AND KSETRAJNA 399

Oh Dhananjaya, is felt to be formed out of the mind, the senses,
and the three Gunas (constituent aspects) yet neither the Gunas
nor the senses consitute Supreme Brahman, in the way the sweet
taste of the jaggery does not exist in the form of its mould (but exists
in the jaggery itself). Clarified butter exists in milk, in milk form,
yet milk is not certainly the clarified butter. In that way, the (qualifying)
attributes such as the Gunas and the senses, in no way affect Supreme
Brahman, (and) bear this in mind. We give different names, such
as (screw) flower etc. (fF&c9T3 ww) to different forms (ornaments) of
gold, yet the original gold remains as original gold in any such form.
To speak in plain Marathi language, Oh Dhananjaya, Supreme
Brahman is entirely distinct from the three Gunas and the senses.
Name, aspect, genus, action and (all such) distinctions are all at-
tributes of the forms and do not apply to the essence (Supreme Brah-
man). Supreme Brahman is neither the Gunas themselves nor is it
in any way, connected with Gunas: yet the Gunas (erroneously)
appear to be in Supreme Brahman. It is on account of such (erroneous)
appearance, Oh Kiriti, that the deluded ones hold that the Guna
attributes reside in Supreme Brahman. Supreme Brahman possesses
(them) in the way the sky supports the clouds or the mirror supports
the reflection, or in the way the Sun-reflections are supported by
water or the Sun's rays support the mirage. In that way the un-
manifest (Supreme Brahman) supports the Guna attributes without
in any way contacting them. But it is unsubstantial and unreal even
though perceptible to the illusive vision. The experiencing of the
Gunas by the qualityless, is like a poverty-stricken person enjoying
sovereignty in a dream. Therefore, let there be no mention even
of the association with, or experiencing of, Gunas by the qualityless.

aaea WSTTHUE AAT Wd
qan aafaa qued urine a Aq | EMIT

15 "(That which is) outside and inside (all) beings; not moving
and yet moving; which, becduse of its subtility, is incom-
prehensible ; which, is far-situate and (yet) close at hand: (913)

That which abides in every created being, (endowed with motion
Or stationary) Oh son of Pandu, just as does the heat evenly in all
diverse fires and similarly pervades all in imperishable and subtle
form—should be known as the object ©
the same) in and out, and far and near, an
change in its aspects.

f knowledge. It is one, (and
d never undergoes any

400 JNANESHWARI
afar a acy fer a fers a
Waa a deat Thaoy swfawm wz es N

16 “Undivided amongst the beings, and withal as though divided,
it abides. As the Sustainer of the beings it is to be understood:
as (their) devourer and procreator. (916)

It is not (the thing) that the sweetness of the sea of milk is greater
in the deep middle and less near the shore; in that way it is equally
perfect everywhere. There is never any stoppage or break in its
state of pervasion in all the diverse orders of beings, such as insect
class engendered by sweat and others (Haaser). Oh you, the
leading one amongst the hearers (41d4afear) the moonshine is all
one without distinction even in thousands of earthen pots full of
water, or the salt (taste) pervades each and every particle forming
heaps of salt, and is of one and the same kind; or there is the same sweet
taste in each and every (jointed) part (#12) of sugar-can. Likewise,
the Supreme Brahman pervades as the One single entity in all
beings of diverse orders and is also the root cause of the universe,
Oh! Sensible One. Therefore, it is the support of all the diverse
beings with names and forms that get created from it, in the way the
sea is (the support) of all the waves (which get created from the sea).
It abides uninterruptedly the same (in the beings) throughout the
three stages viz. creation, maintenance and destruction (of their
lives) in the way the body is the same all through its three stages such
as childhood etc. Or in the way the sky does not change with the
three stages of the day viz. evening, morning and noon. It (Supreme
Brahman) is called Brahmadev when it creates the universe, it 1S
named God Vishnu when it maintains it and it is named Rudra when
it destroys it: when all these three Gunas or sta; ' disappear, 1!
abides in the zero (sr -void). That zero state (void) which remains
behind after the triad of the three Gunas ceases to exist-that very
zero state (void) is what is propounded in and accepted by the Shruti
(Scripture) as the “GREAT ZERO" ( Wwempz Great Void) state

satira aerate: qure i
WS UT gfe eder fafa a ge Ul
17 “It is the very

PE light of the luminaries themselves; it is said

ps € on the off-side of darkness; it is the knowledge: the

XIII. KSETRA AND KSETRAJNA 401

object of knowledge, and the goal of knowledge: within the
heart of each it is severally dwelling. (927)

That which is the inflaming of the fire, the nectar of the moon, and
from which the Sun derives the power of lighting (the universe),
that which illuminates all the stars by its lustre and enables the
splendour to parade at pleasure in the universe: that which is the origin
of the original, the expansion of the expanded, the intellect of the
intelligent and the life of the living: that which is the mind of the
mind, the eyes of the eyes, the ears of the ears, the tongue of the tongue
(faculty of speech): that which is the very life of the living, the feet
of the things moving, that which is the activism of the actions: that
which gives form to the form, enables the expansion to expand and
the destruction to destroy: Oh Son of Pandu, that which is the earth
(sustainer) of the earth, the water in the waters, and the splendour
in the illuminated: that which is the very breath of the wind, the sky
of the sky: it is in short the seed of life in all which enables all to make
that existence felt-nay-Oh Son of Pandu, it abides all in all, allowing
no entrance to duality, With its vision, one experiences a complete
fusion of both the object of seeing, the seer and then developes into
that very state of triad (viz) knowledge, the knowing agent as also
the object of knowledge, which is to be attained through knowledge.
With the final making up of (abstract) accounts and their tally, the
internal details cease to have separate existence; in that way, when
Supreme Brahman is attained, the goal and the means of attaining
it are all united together. (Finally) Oh Arjuna, that Supreme Brahman
which is above even the mention of any sort of duality abides in the
hearts of all.

gta aa cat aa AA Ale VATA: |
"gsm Utes waren u $e!

18 “Thus, the Field of Knowledge, and the object to be known
have been succinctly stated. My devotee, knowing this,

attains oneness of essence with Me. (940)

Thus, I first made clear to you, by pointing out its differentia Oh
you wise one, what is (called) Kshetra (field);. So also after Kshetra,
I preached to you (the attributes of) knowledge, SEAS in the WES
you can see it clearly. Then I narrated to you in dga a e E
of nescience, until you got contented and said, “Enough of it," an

402 JNANESHWARI

lastly I preached you elaborately, giving cogent reasoning (to establish
its theory), what is called the object of knowledge. When this preach-
ing, Oh Arjuna, is indelibly impressed on the intellect, an anxious
yearning for attaining unto Me is engendered in my devotees. Those
that have renounced their bodies and other paraphernalia, and have
devoted their lives to my service-those devotees of mine, Oh Kiriti,
know the essence of my Supreme Self, and at the end of their life

| forget their individuality and come and merge into Me. Oh! bear

this chiefly in mind that to come and to get merged into me is the
easy way prepared by me, in the way there should be prepared a series
of steps to (ascend) a precipice, or a scaffolding is constructed for
supporting men high up in the void or a small boat is floated for
navigating deep waters. Otherwise, simply preaching to you, Oh
Great warrior, that everything is Atman would not have brought the
truth home to you. We described to you one and the same Supreme
in four different aspects to enable your intellect to grasp the totality
(with ease). Just as one (big) morsel is split up into twenty small ones
when feeding a small child, in that way, the (theme of) Brahman,
although a single one, was preached to you in four different aspects —
(i) the field, (ii) knowledge (iii) the object of knowledge and (iv) nes-
cience — in these four divisions, realizing your mental capacity.
If, in spite of all this, Oh Partha, your mind has not still grasped the
preaching, I shall once again tell you about this arrangement. Now
instead of making it into four parts, or treating the subject as a single
one, I would consider, in a common measure, both the soul and the
gross or material (part) of the compound person. You must only
comply with one thing I demand of you, viz. you should name (treat)
your ear as your ‘self’. Hearing Lord Krishna talking in this way,
there came over Partha’s body tremor and horripilation, and seeing
this, God said, (to himself) “well, he appears to be highly excited;
seeing (Arjuna) in that (overwrought) state (Lord Krishna himself
was profoundly overwhelmed but restraining himself), Shrirang
said, “I would now preach you, separating ‘Purusha’ from ‘Prakriti
and hear it; that path which the ascetics describe as Sānkhya in this
world, and for preaching the importance of which, I became, (incat
nated myself as) the sage Kapila—that flawless discourse 0”

Purusha and Prakriti, do now hear” said the Primeval Person (
Lord of creation) to Arjuna.

seta ged ta faea saat |
famba mbi fafa wefan 1 ge u

XIII. KSETRA AND KSETRAJNA 403

19 “The Prakriti (Primal Nature) and the Purusa (person);
understand them both as being without a beginning. The
Modifications and Constituent-aspects: understand them as
born of the Primal Nature. (960)

So, Purusha is beginningless, and closely attached to him is Prakriti;
both these pass on together like day and night. The form (of any-
thing) is not unreal. Yet it is accompanied by the shadow; or in
the ear of corn there grows also the husk along with the grain; in that
way both Purusha and Prakriti are like (Siamese) twins, and they are
(in existence) from times immemorial. Similarly everything that is
stated under the category of Kshetra is all this Prakriti, and what is
called Kshetrajna is this Purusha, and this need not be told separately.
Although they have got different names, yet the principle tinderlying
them is one and the same, and this aspect should not be lost sight of,
I tell you again and again. The sole entity therein is Purusha, Oh Son
of Pandu, and the totality of actions is Prakriti. The intellect, the
senses, the heart — all these attributes and the three Gunas (consti-
tuent-aspects) such as Satva and others — the whole of this group
is created from Prakriti, who is the source of all activism.

Aaoi Pg: ERA |
Fea: gazami NA ggewmd Ul Yo d

20 “In the matter of the origination of the body and the sense-
centres, the Prakriti is said to be the cause; the Purusha is
said to be the cause in the matter of (the consciousness of)
being the experiencer of all pleasure and pain. (969)

There then (Prakriti) creates desires and intellect along with egotism,
and then she leads them on to willing (things). The thread (agency)
that is used as the means for making successful the willing, is called,
Oh Dhananjaya, the effect (+f). Then what makes the mind active
(to rise up), through the intoxicated stage of desires and thus sets
the senses to work, is capability (functioning). “Therefore, the king
among the perfected ones said, “the Prakriti is the outs of all the
aggregate effects, capability, and the cause; (art ., PAA., FT).
Through this triad, Prakriti gets into activism. But her nature conforms
to that Guna which is dominant. The actions performed under the
domination of ‘Satva-Guna’, are good ones; those performed under
the domination of ‘Rajas’ are ordinary ones, those taking place

i] 404 JNANESHWARI

j| under the domination of ‘Tamas’ are definitely those prohibited and
irreligious ones. In this way take place actions, good or bad, through
i the agency of Prakriti, while the actions result in pleasure and pain.
i Wicked a.tions result in misery, while good actions create happiness,

and Purusha experiences both these. Prakriti goes on performing
actions and Purusha experiences their fruit, so long as pleasure and
j pain are created in a (normal) straight way. This arrangement of
| affairs between Prakriti and Purusha appears inconsistent in the
narrative since whatever the wife earns, the husband simply enjoys.
| The wife and the husband do not associate with each other, nor do
they agree (they are poles apart), yet the wife gives birth to the entire
universe; and here is the wonder of the whole thing!

gee: satrent fg weh Taft TU |
FR WAS IST Aaa, 1 x

21 “For, it is when the Purusha dwells within the Prakriti that
he experiences the Prakriti-born (modifications of the)
Constituent-aspects. It is his attachment to these Constituent-
aspects that becomes the cause in the matter of his births
into good or evil orders of beings. (981)

He (Purusha) is bodiless and crippled; (He) is poverty-stricken,
i worn-out, and the oldest of all (the old). e is male only in name,
is neither a female nor a neuter, in short we cannot predicate anything
definite about him. He has neither ears nor eyes, neither hands nor
feet, neither any form nor any colour, and exists only in name. Oh
| Arjuna, but mark that (this one) however, has nothing (that is cognis-
! able); in him is the husband of Prakriti. Yet he has got to experience
pleasure and pain inspite of his nature described above. As for himself
he is non-active, apathetic, and non-enjoyer, yet his faithful wife
(Maya) makes him enjoy all. She makes some movements with the
small proportion of form and quality she possesses, and makes à
display of queer (wonderful) games. This Prakriti is called “Gun®
mayi" (pra- Consisting of qualities)- nay she is the Gunas incarnate:
She makes herself felt in diverse for" and qualities, and changing
every moment, makes the material world arrogant through her ate
E She gives publicity to names, creates love through (her)
affection, and awakens the senses. It is quite absurd to call the min
neuter, since Prakriti makes it enjoy all the three worlds. She i5 ^^
it were a big island of hallucination and she is pervasion incarnate an

XIII. KSETRA AND KSETRAJNA 405

from her are created innumerable mental disorders far. She is
the very bower of the creeper-plant in the form of desires, the very
spring season in the woods of infatuation, and is well known by the
name of ‘Divine Illusion’. She develops literature, creates this universe
of forms and (names), brings perpetual raids of mundane existence
(makes it possible to have an unbroken experience of this world).
The arts emanate from her, the lores are made by her, while the desires,
perception, and actions are born of her. She is the very mint of all
the sounds as also the abode of all miracles-nay she is the very author
of the entire world-drama. The creation and dissolution (of the
universe) are her morning and evening occupations. This apart-she
is a wonderful fascination (Até4) in the world. She is the helpmate
to the unique-Brahman @@ara gat) and the Kith and kin of the
unattached (Hal), since she herself stays in a house in the sphere of
zero (void). Such being the enormity of her power (of her amA-
the glorious state of wifehood), she can control the uncontrollable
(Purusha). In fact, there are no attributes (surf) to Purusha. There
exists nothing in him: he is perfectly apathetic: yet Prakriti herself
entirely becomes all (that pertains) to him. Prakriti herself becomes
the origin of the self-born, the form of the formless, and his state
and position. She also becomes the desires of the desireless, the
contentment of the complete, the race and kindred of the raceless
(and kinless). (She also becomes) the symbol of the indescribable,
the measure of the measureless, the mind of the mindless and also
his intellect. She stands as the form of the formless, action of the
actionless, and the egotism of the non-egoist. She becomes the name
of the nameless, the birth of the birthless, as also the processes of the
action itself. (She also becomes) the quality of the qualityless, the
feet of the feetless, the ears of the earless and the eyes of the eyeless.
(She is) the feelings of the unfeeling, limbs of the limbless —in fact
she becomes all (the attributes) of Purusha. Such is Prakriti, that
pervades and drags the attributeless into attributes. Whatever the
inherent quality exists in him (Purusha) is eclipsed and transfigured
into the quality of Prakriti. Just as the Moon gets invisible on the
brivis day, or e pu gd med aea or a
allo ve from fifteen poin ;

the Se agar (and defiled) when possessed x pe
Or just as the clouds arising in the sky transform a Pu (ous t)
day into a bad (dull and gloomy) one, or like the milk în the a” bris
(udder) of the cow or the fire remaining latent ın e 2 ; a
the brilliance (light) of a jewel covered in a linen, Or like a king reduce

IH

406 JNANESHWARI

to the state of helplessness, or like a lion overwhelmed by malady,—
in all these ways Purusha loses all his splendour, after identifying
himself with Prakriti. A man wide awake, after suddenly falling
asleep, is compelled to experience various events during his dream
state; in that way Purusha has got to experience the Gunas because
he identifies himself with Prakriti. Just as one indifferent to worldly
affairs, gets fettered on account of his association with a woman, so
becomes the state of the birthless and eternal Purusha and he has to
bear the blows of births and deaths on account of his association with
the Gunas. But, Oh Son of Pandu, it is just like this viz — when red
hot iron is hammered on, it is said that the hammer blows are suffered
by the fire; or with the disturbance of water, the moon-reflections
in it appear more than one, and this plurality, the ignorant attribute
to the moon; or when there is a mirror near by, there appear two faces
(one the original and the other its reflection in the mirror); or as the
surface of a crystal appears to be of reddish colour in the proximity
of red turmeric powder. In that way, the birthless one appears to
have diverse births on account of his association with the Gunas, but
in reality he transcends them (births). In that manner take it that
he (Purusha) too feels he is getting births in high and low (good or
evil) orders (in the social scale and the world of lower animals), in the
way a (casteless) ascetic, while in a dream should feel that he is of the
lowest caste. Therefore, Purusha in his pristine nature, (who is one
with the Supreme Essence) has never to experience becoming and
Vicissitudes (births and deaths), the whole conception of his ex-
periencing (these births and deaths) having its origin in his association
with the Gunas.

SUENA WO Act Ate HEX: |
RAA area RST qe: qvi 22 M

22 "Witness at close quarters, Giver of assent, Sustainer, Ex-
periencer, the Great Lord, as also the Higher Self; thus 1$

the Person Supreme designated when indwelling within this
body. (1022)

He (Purusha) stands sti
in the way does the su:
but their nature is as

Ir and erect in Prakriti (as her Sustainer)
petite pole of the creeper-plant Jai’ ( }
= S 48 divergent as that of the earth and the sky-
UA Kinti, firm and immovable like the Mountain Mer,
on the bank of the river in the form of Prakriti, and casts his reflection

_ long as it exists and after its fall

XIII. KSETRA AND KSETRAJNA 407

in it (river) but does not drift along with its current. Prakriti appears
and vanishes but (on the contrary) Purusha is already eternal, and as
such he is the dictator of all things from the God Brahma down to
insignificant grass ( 7q). Prakriti exists solely because of him and
gives birth to the entire universe through his power and therefore he
is Prakriti’s husband. The universe she has created since time im-
memorial, Oh Kiriti, is dissolved in Purusha at the end of each aeon.
He is the Supreme Lord of Prakriti — (Wé<a#@-Supreme Brahma)
and the control of the entire universe rests in his hands, and with his
unbounded pervasion he can measure the entire world-(affairs). He
is that person Supreme, designated as dwelling within the (living)
body, It is said there is a person who exists beyond the bounds of
Prakriti and he is this Purusha.

aud Afa qud sf a at: ag)
wear adarists a a aatstrsrad u 33 N

23 "He who thus understands the Purusha and the Prakrti
m along with the Constituent-aspects: in whatsoever way he

may behave in the present, he is not liable to another birth.
(1030)

One, who thus clearly understands Purusha, also understands that
the entire Guna-ridden universe is all born of this Prakriti. Just as
we discriminate, Oh Dhananjaya, this is the original form and that
is its shadow; this is a mirage, the (real) water spring lies far away,
in that way one who has realized in his mind, the sharp difference
between Prakriti and Purusha, (such a one) although performing all
worldly actions, being restricted to a particular body, does not get
defiled by them in the way the sky does not get defiled by the mist.
He does not fall a victim to the infatuation (urges) of his body so
does not assume any birth again.
This sole (mental) act cf clearly distinguishing the divergent roles
played by Prakriti and Purusha confers extraordinary Supe
advantages upon its agent. Now there are various means through
which such a discrimination rises, like the Sun, in the next and hear

about them.
eae Tea dfe enum |
aed aed atita muU WT o 3Y UU

408 JNANESHWARI

24 “Few there be who, by their own effort, realise, by means
of concentred-meditation, the Self within their own self-q
moiety (of them) by following the Method of Discriminating-
Pose, moiety by (following the Method of) Even tempered —
Activism. (1037)

Some, Oh, the best of warriors, kindle the fire of reason and therein
give a coating (of knowledge) to the impure (portion) in regard to
the spiritual and the non-spiritual, and thus separate pure gold
(in the form of Supreme Brahman) by removing the thirty-six different
shades of fineness, and then through the vision of concentrated medi-
tation see within Supreme Brahman, their own self. Others through
good luck concentrate on Supreme Brahman through the Samkhya
Path, while some others secure it by following the path of eventem-
pered activism, i

IA AAA: AAA FATA |
Us aada Wed ATAT: 4 XU N

25 “The rest, unable to attain such (realisation), learn from
others by hearsay, and so proffer worship. They too, steadily
pursuing what they had taken on trust, do, all the same, cross-
over beyond (the ocean of) Death. (1041)

In such diverse ways, the seekers get safely through the whirlpools
in the ocean of mundane existence. But they do so by banishing all
conceit and placing all reliance with complete faith, on the advice
of some single person. They hear with great reverence and con-
centrate their minds on the advice coming out from the mouths of
such persons who can discriminate between good and evil and are
tender-hearted and enquire after and redress miseries and give happi-
ness. They respect the advice with faith, believing it to be their sum-
mum bonum and wave their very lives around the very letters of
such advice. Such ones (of firm faith), in the end, oh! you ‘having
a monkey as your banner on your chariot’! get safe and sound through
this ocean of (births and) deaths. There are thus diverse ways of
realising the Supreme Brahman. Enough of this. I shall now give
you the butter in the form of conclusion (fata) arrived at after
churning (44 -research) all the Scriptures, and that will, Oh Son of
Pandu, give you experience and enable you to secure without much
effort, the attainment of the Supreme Brahman. And therefore.

r

\ -

|

i

XIII. KSETRA AND KSETRAJNA 409

Į now treat that same subject, ripping all (perverse) dissensions and
take out from the interior the pure truth (essence).

Aaima affa WAT RE UN

26 “Any entity whatsoever, immobile or mobile, that comes
into being; understand, O Bull of Bhārata (clan), that it
does so through the conjunction of the Field with the Field-
knower. (1051)

You have already been preached the ‘Self — which is otherwise
known as the Kshetrajna (aaa -knower of the field), as also the
‘Kshetra’ (€4-Field). The aggregate of the beings is created from
the union of these two. Just as the waves are created in water, when
it is associated with the wind or just as floods of mirage are created
with the coming together of (Sun’s) rays and the heated barren plains
or just as with the copious showers from the clouds the earth gets
soaked with water, and sprouts forth shoots of different plants; in
the same way, know ye, the entire universe consisting of movables
and immovables-all that is designated as living organism — is created
through the union of both (the Kshetra and the Kshetrajna), and
therefore, Oh Arjuna, the entire class of beings (with names and
forms) is not distinct from Kshetrajna, and primeval matter (Prakriti).

aa adag acy fq TT
frzaeeafaemued uw afa w waa seo

27 "Evenly abiding within all beings, the Highest Lord, not

liable to destruction in the midst of objects that meet their
h truly perceives.

destruction: Him, who so perceives as SUC
(1057)

The fabric is not the yarn itself, yet it is made perceptible through the

yarn; in that way must be viewed the unity of Kshetra and Kshetrajna
With a deep insight. All the beings emanate from only one common
Source (they are made of the same stuff) but individual organi
derive varying traits (hence arise differences) and you should get
experience of it. These beings have got different names as also dif-
ferent ways of conducting themselves and different forms and coU
Were you, Oh Kiriti, to give Scope for distinction in view of these

410 JNANESHWARI

diversities, you would not be able to get out of this worldly life even
after (passing through) crores of births. Just as the gourd creeping-
plant bears fruit of different forms—some long, some crooked, some
round, etc. serving different purposes, or just as jujube fruit whether
of normal (spherical) or regular shape are all of one jujube tree, in
that way even though beings be of different forms and moulds, yet
their common origin — the Supreme Self — is simple and uniform.
Even though there be numerous and different particles of fire, yet
the heat in them all is the same: in that way at the core of the aggregate
of multiformed beings abides the Supreme Soul. Even though the
rainshowers are spread all over the sky, yet the water in them all,
Oh Warrior, is the same; in the same way the soul although abiding
separately in different forms of beings is only one and the same.
Even though the groups of beings are different in form and colour
from one another, yet the (Supreme) Soul abiding in them is one and
the same, in the way the sky (space) appears different in different
pots and hermitages and is yet one and the same. Even though the
armlet and other ornaments are of different forms and fashions
(changing from time to time), the fineness of gold in them is never
changed; in that way, the indwelling soul is imperishable even though

. the illusive aggregate of beings, within whom he dwells, perishes.

One who realises that the Supreme Self is entirely aloof from the
natural properties of the being, yet not distinct from the being itself
— such a one should be known (as a seer) to be possessed of good
eyes amongst men of knowledge, such a one is the very ‘eye of know-
ledge'—one with the best vision amongst those possessed of the
power of vision, Oh Head amongst the warriors, and this 1s not only
a formal praise; such a one is really very lucky.

we vay fg aaa eafenmpau i
q feet st rfr qub afer uo

“For, perceiving with an even outlook the Lord who evenly
abides everywhere, he becomes incapable of injuring the

Self by his own self: and accordingly, he attains the Highest

Goal. (1069)
This body is a bag filled with the three Gunas and the senses; It is
a trio of the humours (phlegm, wind and bile) and an assemblage

of the five elements and is bad and dangerous. It is obviously ?
scorpion with five stinging tails or five fires enveloping from fve

XIII. KSETRA AND KSETRAJNA 411

sides, or the shelter in the form of deer discovered by a lion in the
form of soul. Abiding in such a body who would not pierce into the
bowels of the non-eternal, the dagger in the form of the eternal know-
ledge (of the Supreme Self)? But one possessed of knowledge, Oh
Son of Pandu, while dwelling in such a body, never permits the destruc-
tion of his own Soul, and at the end of his worldly career merges into
it. After crossing over crores of births the Yogins, through their
Yoga-practice, take a plunge into the unfathomable from where
there is no returning as they claim,— that principle which is beyond
the universe of beings having names and forms and also on the other
side of the ‘sound’, and which is the inmost sanctuary of "Turyà-
vasthà .(Gataeat -the fourth stage of meditation in which the soul
becomes one with Supreme Brahman) and which is Supreme Brah-
man itself, and wherein come for rest the different goals such as
emancipation etc, in the way, the Ganges and other rivers finally
merge into the sea. The bliss of the attainment unto Supreme Brahman
comes of its own accord to flash the feet of him, who making no
distinction between being and being, conducts himself evenly as with
his own self. As Light (lustre) is one and the same even in crores of
lamps, the Supreme God abides everywhere. One, Oh Son of Pandu,
who even while alive, experiences such evenness, is not fettered by
future births and deaths. And, therefore, I extol again and again the
unique fortune of such a one, since his vision is ever fixed on evenness.

waa a sati Parere aaa: |
a: auf aaea A Teale xe N

29 That the (various) acts which are being accomplished, are
in everywise accomplished by the ‘Prakrti; who so perceives
this, and also perceives the self as really non-agent ; he truly

(1080)

perceives.
He truly perceives, who realises that the various actions are all per-
formed by Prakriti, through the agency of the mind, intellect and
the organs of actions. (It is) the occupants of a house, that move

about in the house, the house itself doing nothing; (so also) the clouds

run about in the sky, while the sky itself remains inactive. In that

way Prakriti, enlightened by the soul and with the help of the Gunas,
plays all these games, the soul remaining firm like a pillar, in no way
knowing the games played by Prakriti. One, in whom there has
arisen the Light of Knowledge of these decisions, has truly perceived

the theory of the soul being the non-agent (know it).

412 JNANESHWARI

Tat AATATATAAHEAAT TAAL i
aa va a frente Fel WWE War! 3o 0

30 "When he by degrees comes to perceive the diversity of beings
as rooted in unity, and (perceives) the spreading out (of it)
from that same, then does he attain Brahman. (1084)

It is only then, Oh Arjuna, when the diversity of forms of the beings
are viewed as components of a grand totality, that the state of their
having attained the Supreme Brahman is experienced. Just as there
are ripples in water, or atoms in the earth, or rays in the sun, or different
organs in the body, or different sorts of feelings in the mind, different
sparks in one fire,— in that way the diverse forms of the beings are
of only one single soul and when this is perceived through the vision
of knowledge, then only, the ship containing the wealth (in the form)
of Supreme Brahman comes into one’s possession. And then where-
soever one casts his glance one sees and discovers nothing else but
the Supreme Brahman; in short this brings him infinite Bliss. In
this way, Oh Partha, has been explained and brought home to you,
the entire arrangement in regard to Prakriti and Purusha, through
a vivid description of its working in each and every branch. You
should consider it as an achievement of as much concern and im-
portance as you would, the acquisition of a mouthful of nectar,
or the discovery of a hidden treasure. You will certainly not be called
upon, Oh husband of Subhadra, to construct your metaphysical
theory before getting full realisation about this subject (that is yet
to come). I have, however, to say a couple of words of profound
import to you, but before you hear them you first do deliver up to
me, as a guarantee, your mind in its entirety." The Lord said this

and then started his discourse, which Partha heard with perfect
concentration.

Sr TE TETA: |
miei shel T ART a frs u 32 M

31 “As having no beginning and no Gunas, the Highest Self

is not liable to mutation; (and so) although situate within
the body, Oh Son of Kunti, He does nothing and is affected
by nothing. (1094

What is called Supreme Soul is like the Sun, who is not coated with

XIII. KSETRA AND KSETRAJNA 413

water (even though getting reflected in it). The Sun has already been
in existence, Oh Kiriti, both before and after (his) reflection; only
he appears to others reflected in water between these two (stages).
In that way, it is not true to say that the soul exists in the body. He is
permanently there where he is all by himself. Just as, what appears
in the mirror as face is only its reflection there, in that way is the habita-
tion of the soul in the body. It is a meaningless talk to affirm that
the body and soul meet each other. Could the sand and wind ever
meet together? How could fire and cotton. be inwoven on a thread?
How could the sky and earth be joined together? This connection
(between the soul and the body) is like the meeting together of two . .
one going to the East and the other to the West. The common feature
between the soul and the body is that existing between light and
darkness, or between a dead and a living (standing) body. There is
the same difference between the two (soul and body) as that existing
between the night and the day or between gold and cotton. The body
is formed of the five gross elements and is tied with the rope or thread
in the form of actions (of the previous and present lives) and is ever
revolving on the wheel of births and deaths. It (body) is (like) a
small lump of butter placed in the mouth of the fire in the form of
time (spirit —*zr*T2) where it is consumed in a trice, that duration of
time as is taken by a fly for shaking its wings. This (body) if it perchance
falls into fire will be reduced to ashes; but if it gets into the jaws of
a dog, it will be transformed into dung. Escaping both these (fates)
it will get reduced to a cluster of germs and insects — in short what-
ever end it may meet with, would be quite repulsive. Such is the
condition of the body; while the soul is such that being beginningless,
he is eternal and self-same. (He) is neither possessed of quality nor
qualityless, and is neither lean nor fat. He is neither felt nor unfelt,

neither luminous nor non-luminous, neither minute nor extensive,

and he transcends form. He is neither empty nor full, neither alone
nor in company, neither with form nor without form and abides in

the zero (void) state (which is the negation of all attributes). He is

neither joyous nor joyless, neither singular nor plural, neither free

nor fettered and exists as self-same. He is neither “this much' nor

‘that much’, neither self-made nor made by any body else, neither

talkative nor dumb and is above any characteristic mark. He is

neither created along with the universe nor is he exhausted (finished)

with the end of the world and is himself the constituent ground and

source of both existence and non-existence. He could neither be

measured nor described, he neither increases nor decreases, neither

414 JNANESHWARI

fades nor is finished being immutable. Such is the aspect of the soul
and those that say, Oh dear, that he dwells in the body, talk of the
sky as having the dimensions (as seen through) of a hut (hermitage),
Thus his (soul’s) all pervading nature makes the creation and the end
of different bodies possible but he remains unaffected by their varying
conditions; he exists (intact) as he is. The day and the night rotate
in the sky, and in that way, bodies come and go under the Supremacy
of the soul. Therefore even while abiding in the body he neither acts
nor causes (any one) to act; nor does he take upon himself the res-
ponsibility of any actions confronting him, remaining quite neutral.
Consequently, there is no change in his aspect and even though abiding
in the body, is not affected by bodily attributes.

Wa wed aterarerara Ataf |
adaa 3g TATA rfe 33 n

32 "Just as the all-permeating Ether, by reason of its subtility,
is not (liable to be) affected, so, although abiding everywhere
within the body, the Self is not (liable to be) affected. (1120)

It never happens that the sky does not exist in any place; yet it never
gets defiled by the dirt (evils) of any place. In that way, although
abiding in all bodies everywhere, the soul never gets besmeared in
any way with the sin of the association. This is being clarified to you

again and again, so that you should know that the Kshetrajna is
kshetra-less.

al WHat: Weed aah xf a
SD Sat TT Hed wares area tt 33 íi

33 “Just as the one Sun illumines this entire world, so does the
field-knower illumine the entire Field, O Scion of we
(112

Iron is set into motion by the contact of a magnet, yet iron is not
magnet. Similar is the relationship between the body and the soul.
The domestic duties are all performed (in the house) with the help
of the light shed by the lamp (flame), yet there is an immeasurable
difference between the lamp and the house. Although fire dwells
in a latent form in the wood, Oh Kiriti, yet the wood is not fire, an

the soul should be viwed from this standpoint. The same difference

XIII. KSETRA AND KSETRAJNA 415

that exists between the sky and the clouds, or between the sun and
the mirage, does exist (between the body and the soul) as can be
be perceived. (In short) just as the Sun in the sky illuminates different
spheres in the universe so does the Field -knower illumine the entire
(seeming) field, and raise no further doubt about it.

AARATARATAL AMAA |
pae a a faagata d oq 3Y

34 "The distinction between the Field and the Field-knower,
they who by their eye of knowledge understand, as also deliver-
ance from the Prakriti (the root-cause) of beings: they reach
the Highest. (1129)

That intellect which has come to realize the distinction between
the Kshetra and the Kshetrajna, is the one that truely sees, and it alone
can grasp the essence of the interpretations of the words. The skilled
(wise) ones worship the very doors of the men of knowledge, to be
able to understand this distinction between the two. It is for this
that the wise (ydf) hoard the wealth of tranquillity and feed in their
homes the milch cattle (cow) in the form of Scriptures. It is with the
expectation to know this that some persons spiritedly undertake the
hazardous work of girdling the sky in the form of practising the
Yoga — discipline. Some treat as mere straw all their possessions
including the body, and take to service devoutly and meekly at the
feet of the saints. In such diverse ways do people try the secure know-
ledge with the longing for it and then they really come to see the
distinction between the Kshetra and the Kshetrajna; around the
mystic vision of such persons we wave our knowledge (as in arati
to keep such ones safe from the evil eye). They that realize in their
heart that the Prakriti is quite distinct (from the Purusha) — that
false and illusive Prakriti that has ramified herself through the five
gross elements and other distinctions,— (that Prakriti) that has
spread herself out in the universe and catches each and everyone. in
her cage (clutches) like the parrot — ‘in the parrot and tube story —
which although in no way bound to the tube feels through fright,
to be so bound and clings to it frantically — in the way the real state
of its (garland’s) being a floral garland becomes Le aie the
delusion of its being a snake is removed — or in the way t e act of
the shell (mother of pearls) being only a shell and not silver R realized
when the delusion (of its being silver) disappears. I proclaim that

416 JNANESHWARI

they attain the Supreme Brahman, that Supreme Brahman which is
greater than the sky, which is beyond the borderline of the non-
manifest Prakriti Maya (Delusion), and which once secured leaves
no room for any distinction such as difference or identity to survive,
and where end all forms, and where get dissolved the state of being
as also duality, and which is solely and wholly dualityless and which
Supreme Brahman is attained, Oh Partha, only by those who have
realized the spiritual as also the non-spiritual and who can like a swan
separate real (essence) from the unreal.

CONCLUSION

In this way Lord Shri Krishna made it clear to one who was dear to
his heart, the Son of Pandu,—(the entire position in regard to the
spiritual and non-spiritual). Lord Hari thus imparted to Arjuna
the knowledge (of the Self) in the way water from one jug is poured
into another. But who imparted (and) to whom? Really speaking
this phrase is incorrect (since) Nara (Arjuna) is also Narayana (Lord
Krishna), and this is affirmed by Lord Krishna with the remark.—
"I am Arjuna myself". Enough -of this digression; why should |
say more unasked? In short, the Lord gave to Arjuna all that he had.
Yet the mind of Partha was not satisfied; (on the contrary) his longing
to hear more and more was intensified. With oil replenished, as the
lamp illuminates with greater brilliance, the longing in Arjuna's
heart to hear more and more got intensified. Here is an expert (in
cooking) and liberal-minded hostess; there are on the other hand.
guests (fully) qualified to relish (food); with such a combination as
this, it hardly needs telling that the hands on both the sides get to work
freely (they mutually cooperate giving rise to immense satisfaction). .
So happened to the Lord: At the hearer's eagerness to hear he too felt
thrilled fourfold to prolong his discourse. With favourable wind the
clouds rise up fast, or the sea gets into full tide at the appearance of
the full moon; in that Way on account of the regard shown by the
hearers, the orator's eloquence waxes." Samjaya then said, “Now
God will make Joyous the entire universe, and you, Oh King, heat
that account." (It is) that story which the most talented sage Vy4S4
narrated in the portion named Bhishma-Parva of the Great Epic
Mahabharata”, and that dialogue between Lord Krishna an
Anene I shall now expound in Marathi in a versified form: The
narrative is one full only with one sentiment of tranquillity (aif):

yet by the way I shall expound it, the sentiment of tranquillity Y!

f 809

Ad

AER

27

XIII. KSETRA AND KSETRAJNA 417

tread over (be superior to) the head of the erotic sentiment ( TTR).
It is only the (ordinary) Marathi language; yet I shall set it out so
skilfully that it will put life into (light) literature and will make even
the nectar’s taste insipid in point of sweetness (eloquence). The
phraseology will come up to the level of the Moon in point of soft,
(moist) pleasant, coolness and will make even the Divine resonance
(music of the spheres) assume silence before its infatuating eloquence.
It will cause even the ghostly order to make their hearts ooze out
righteous feelings and will make the good minds (saints) enter into
rapt concentration on spiritual meditation. I shall now expand the
grandeur of speech in such a way, that the entire universe will be
stuffed with Gita-interpretations, and will erect an enclosure (3TaTS)
full of great joy for the world. May the discreet thought disport in
high spirit; let the ears and the mind have their object of life completely
accomplished; and let every one who may have a liking for the subject
be able to see the mind of the Brahmic Lore. Let the Supreme Spirit
be discernible to the vision of all, ushering in a festival of happiness
for all to enjoy, and let the universe enter (experience) the days of
plenty and prosperity in the form of great (Supreme) understanding.
Now I, who am favoured by the grace of the Great Guru Shri Nivri-
tinath, shall hold the discourse in a way that will bring about all this
(I have said). I shall disentangle the (complication resulting from)
the jumble of similies and puns explaining the significance of each

and every word and bring out vividly the meaning of the Scripture.

My Grand preceptor has made me perfect by equipping me with

literary craftsmanship and ability, sufficient to carry me through to

the destination. Through the grace of the preceptor, whatever I

preach becomes acceptable and this has prepared me to hold the ‘dis-

course on the Gita-interpretations in your conference. Now that

I have come up at your feet, there is no obstruction in my way. Oh

masters, is it ever possible that Saraswati the Goddess of learning,

will ever give birth to a dumb child; so also could Lakshmi the Goddess

of riches, be ever wanting in (auspicious) physical signs. In that way

there could hardly be any room for a mere mention of ignorance

where you are present and therefore I shall make all the nine Rasas

(sentiments) to rain down copiously (through my discourse). In

short, I may, Oh God, be allowed some rest and I shall start preaching

the Scriptures in the right ways” said Jnanadev

aAa aa ANSATT: Ww kz N

CHAPTER XIV
GUNATRAYAVIBHAGA
INTRODUCTION

Hail, Preceptor, the God of all Gods, the morning Sun in the form
of the splendour of intellect, the dawn of happiness. Hail the Abode
of the Refuge of the entire universe; the very incarnation of the
majestic idea, “I am myself Supreme Brahman”; the sea on which
roll the waves in the form of diverse worlds; all glory to you. Hear,
ye, the brother (reliever) of the distressed, the eternal sea of compassion,
and the Lord of the bride in the form of pure and holy lores. To those,
from whom you keep hidden your ‘self’, you only show this universe.
Deluding the vision of others is called mesmerism; yet your own skill
is so wonderful that it enables you to keep hidden your real aspect
from others. You are all-in-all in the (entire) universe. (The state
of things) that you enable some people to realise the Supreme Self,
while to others you (simultaneously) show only illusive worldly drama
is all your craft ("T44)—to you (such a one) I bow. We know this
much that in the world the quality of sweetness in water, as also the
forgiveness in the Earth are secured by them through you. The bril-
liant mother of pearls-the Sun and the Moon that arise and illumine
the three worlds have derived their lustre through your splendour.
The blowing of the wind is also through your divine power, while
the:game of hide-and-seek played by the sky is also through your
support. In short it is through your power that nescience becomes
mighty (all-pervading) and knowledge secures the power of vision.
Enough, however, of this extolling, since even the Shruti (Vedas)
got fatigued while describing you. The Vedas proceed well with the
description so long as the essence of your ‘self’ is not attained; but
once it is attained both the Vedas and we find ourselves on the com-
mon plane of muteness. With the sea overflowing all, one can hardly
distinguish, individually even drops of water, what dien of a big river?
With the rising of the Sun, the Moon AUR E : we
both—ourselves and the Ved aayan ikea glow no
as~get reduced to the same position whe?

matched with your ‘self. W i a
of duality, and when both es EE mals no trace E

Para Een 5
first and last stages of En. ara and Vaikhari,(qxr 4 de) th

ease functioning, under these condi-

XIV. GUNATRAYAVIBHAGA 419

tions through what mouth could we extol you? No fitting words
can be found by me to describe your personality. It is, therefore,
the best course to stop all praise and place our (fore) head silently
at your feet. Therefore, obeisance to you O preceptor, in whatever
form you may be. (You) now be my creditor for making fruitful my
(business of) composition and release the capital in the form of your
kindness and pour it out into the bag (in the form) of my intellect,
securing for me the gift of versified knowledge. With its help, I shall
carry on my business and shall adorn the ears of the saints with aus-
picious ear-ornaments (in the form) of right discrimination. My
mind wishes to lay open the hidden treasure (in the form) of the
mystic meaning of the Gità-teachings, and would pray to you to treat
my eyes with collyrium in the form of your affection (to enable me
to see the treasures). You should rise up, with the clear disc of your
pure compassion, so that my intellectual vision would be able to per-
ceive at a single glance, the entire literary (poetic) creation. You
should be the spring (season), the crown-jewel amongst the loving,
to make the charming creeping plant, in the form of my intellect
abundantly fruitful with poetry. With your generous and kind vision,
rain down copiously, so that the Ganges (in the form) of my intellect
should register the highest flood in the form of problems (to be solved)
and established truths. O, you, the sole resting place of the universe,
let the Moon of your favour endow me with a Full-Moon night in
the form of vigorous inspiration so that, at its sight the sea of know-
ledge should swell into full tide, making the channels of the nine
Rasas (sentiments) over-flow themselves. Hearing this the Preceptor
got pleased and said, “You have again started praising (me) on the
pretext of making a request (and thus have been displaying a sense
of duality). Let that unavailing talk alone, and proceed seriously
with the revelation of the Scripture—making its sense lovely (easily
comprehensible). Do not allow the deep interest (of the audience)
to flag. Thereupon Shri Jnaneshwar said, 1 was only waiting to
See the words ‘Go on with the preaching of the Scripture’ coming out
from (your) illustrious mouth. The sprouts of the bent grass (gat) are
naturally ever green; over and above that they get flooded with nectar.
In that way through (your) kindness I shall now expound the original
Scriptural phrases and words in an eloquent and lucid way. Yet
my only wish is that there should be developed, through the grace
Of the preceptor, in my faculty of speech, such eloquence, as would
be able to drown the small boat of dubiousness (persisting) in the
heart of beings and would also whet their appetite for hearing. In

420 JNANESHWARI

Chapter XIII, Lord Krishna preached to Arjuna that the universe
gets created through (the union of) the Field and the Field-knower,
and that the Self, getting associated with the Gunas, has to get into
the worldly affairs; this identification (of the self) with Prakrti is the
sole cause of this pleasurable and painful experience. Otherwise,
he is above the Gunas, absorbed as he is into the divine essence. How
the non-attached gets attached, how the Field and the Field-knower
get together, how they have to experience pleasure and pain, what
is the nature and number of the Gunas, how they fetter and what
are the characteristics of one who transcends these Gunas etc. etc.
—the elucidation of these points forms the theme of Chapter XIV.
Now you do hear what the teachings of the God of Vaikuntha on
these are. Then the Lord said, *Oh Arjuna, you assemble together
the entire army in the form of your attention and let it cling closely
to knowledge. I (We) have on former occasions explained to you
in many ways, this theory (of knowledge), yet you have not been
able to realize it within yourself.

. TATA |
WX Wu Tae ATTA ATTA |
aat Hata: ad wei fufgfagt emo $ ou

THE EXALTED-ONE SPAKE:

Y "Once again, of knowledges the supreme and the most ex-
cellent Knowledge shall I expound, by knowing which the
Sages have all reached hence the Highest Perfection. (41)

Therefore, I shall again tell you next about what Shruti Scriptures
have repeatedly proclaimed as ‘para (1x—Highest). In fact this know-
ledge is our own, yet, it becomes ‘para’ (1x—Beyond-foreign) to US;
because of our having taken a liking for this world as also for the
heavens, Oh, it is for this reason that I call it best in its entirety, since
this knowledge is like fire (burning others) while others (types of know-
ledge) are like straw (before it), since they recognise as real only this
world as also the heavens and further say that the sacrifices etc. alone
E good and consider duality to be real through distinctions. A

Ge SUIS of knowledge prove to be dreams (unsubstantial) before
this knowledge. Just as the wind is ultimately dissolved in the sky,

EU. ae the rising of the Sun in the sky, the brilliance of the
and the other stars gets dimmed, or just as all the rivers, big

XIV. GUNATRAYAVIBHAGA 421

and small, get merged in the waters of the deluge at the time of world—
dissolution, in that way with the rise of this knowledge, other types
of knowledge get extinguished, and therefore, Oh Dhananjaya, this
(knowledge) is the best. That originless, emancipated and pristine
state of ours, Oh Son of Pandu, that state called the ‘complete de-
liverance’ is attained through this knowledge. With the realization
of this knowledge, thoughtful persons do not allow the mundane
existence even to raise its head. Those that have secured rest through
the restraint of the mind—such persons even though in the body-
form, do not get under the sway of the body. Then they cross over
once for all the body—hedge and come up to the same level as myself
with the perfect balancing (of the mind).

Sd AMAT AA UTHERSWRIT: |
misi atone yea a rat TW 2 N

2 "Betaking themselves to this Knowledge and attaining simi-
larity of essence with Me, they do not become born even at
the (Cosmic) Creation, and are not, at the (Cosmic) Dis-

solution, distressed. (52)

They become eternal through my eternity Oh Son of Pandu, and get
perfect through my perfection. They become as really accomplished
with eternal bliss as I am, there remaining no distinction whatsoever
between us. They attain the aspect, of the same magnitude and nature
as my own, just as the sky visible in the earthen jar gets extinguished
in the sky with the breaking of the jar or just as the light of the several
other (lamp-) flames, is merged into that of the original lamp-flame
when mingled together. In that way, Oh Arjuna, with the extinction
of all duality all names and forms are merged into one mass, occupy-
ing the same status without any distinction such as ‘T or ‘you’. And
for this very reason they have not got to subject themselves to the
Process at the advent of world-creation. Thus (they) being unfettered
With the body-form at the creation of the world—how is it possible
for them to meet death at the world-dissolution? Those, therefore,

that fi : Dhananjaya, become one with me,
ollow this knowledge, Oh J RE E

having transcended (the cycle of) births and d 1

the Lord praised ah EAE the greatness of knowledge in order
to create a taste (predilection) for it in the mind of Pārtha. e this;
he (Partha) got into a wonderful state, as if there Were i | ears
all over his body and he himself got into rapt concentration. (Arjuna)

422 JNANESHWARI

got so much pervaded with the God’s affection for him, that its descrip-
tion could not be contained even in the sky. God said, “Oh you,
the master-talent, my oration has become glorified to-day, since I
have secured in you a hearer equal to the discourse itself. I shall
now tell you, and you do hear how, even though all single, I have got
myself entangled in the body-form through the agency of the hunters
in the form of the three Gunas and how, with my union with the Field
(Prakriti) the entire universe gets created. It is because the entire
crop in the form of the beings is created from the seed in the form
of my union with Prakriti, that the latter (afr) is called the ‘Field’.

WW alee dfemrp TW EA |
daa: AAA Tal Walt ATW 3 Ul

3 "My womb is the ‘Gross-Brahman’ wherein I deposit the
embryo. The origination of all beings proceeds therefrom,
O Scion of Bharata. (67)

This (Prakriti-Maya) is called *Gross-Brahman' (mgga&"), since
she is the resting place of the gross elements such as ‘Mahat’ and
others. Oh Arjuna, all (mental) functions get strengthened because
of her and so she is ‘the Gross-Brahman'. The non-manifestists
give it the name ‘unmanifested’, while what Samkhyas call ‘Prakriti’
is also the same. Oh, the great-talented one, the Vedantis (Upani-
shadic philosophers) call it ‘Maya’; why waste words over it? This
Maya is nothing else but Nescience itself (ammm), Oh Dhananjaya,
and nescience is only forgetting one’s own ‘self’. There is one more
feature about it viz. it is not even discernible while the reason is at
work, just as darkness is not discernible while there is light. The
cream gets dissolved in milk, when it is stirred up in it, but it gathers
itself if left undisturbed. This nescience is like sound sleep (39)
wherein there is neither dream nor wakefulness nor yet rapt con-
centration; or like the sky which remains undisturbed and quiet
when there is no blowing of the wind. One cannot be definite as t
whether there is standing yonder, a pillar or a human being, but only
feels that something is there; in that way, not only that one cannot
orca iie EUG in its real aspect, but eannos even see definitely if
i E something else: just as there exists the transition period (between
we cay and the night) called the ‘evening’ which is neither the day

night, (in that way), there exists nescience which is neither

knowledge nor its contrary. Such a state of dubiousness in rega"

XIV. GUNATRAYAVIBHAGA 423

to the real and unreal knowledge (of the self) is called nescience, and
the spirit (‘self’) that is shrouded in this nescience is called the ‘Field—
knower’. Strengthening only nescience and not knowing his own
self should be known as the special features of the *Field-knower'.
This is what is called, Oh my darling, the union (41 ) of the two
(Prakriti and Purusha)-grasp this fact firmly—and this is the natural
disposition of the highest entity-the ‘self’. Following nescience, the
soul (proceeds to) view his own aspect, but there appear to him many
such (aspects of his own) and he is at a loss to know which of them
is the real one. It is just like a poverty-stricken man, getting mad
and raving, "behold the king is coming (I am the king)" or like one
recovering from unconscious state and asserting that he had been
to Heaven. In that way, whatever is perceived through the deluded
vision viz. this whole objectified universe, is all created from myself
(the Supreme). Just as a single person under delusion while he is in
a dream, witnesses himself in diverse forms, so happens to the soul,
the forgetting of his own ‘self’. This very problem is being clarified
further to make it free from confusion, and do experience it. This
‘Avidya’ (afaet—ignorance as opposed to knowledge) is my house-
wife beginningless, ever young, and possessed of qualities that defy
description. “No form whatever" is her form; her sphere (for activity)
is quite immeasurable. She abides by those that are asleep (ignorant)
while she keeps herself far away from the wakeful (Seers.) She keeps
herself wide awake while I am asleep and she conceives by virtue
of her union with the Highest reality—(the ‘self”). She nourishes
and develops the embryo in the *Gross-Brahman' womb, with her
eight-fold constitution. With the union of these two (Prakriti and
Purusha) gets first created the element intellect and thence is born
the mind, fully stuffed with the principle of intellect. Energetic con-
Sciousness (wife) of mind gives birth to the element egoism, from
Which come, into being the gross elements. It is the nature of these
elements to be invariably associated with the sense-centres and objects;
so the sense-centres as also their objects are generated along with
the elements. Violent disturbance in the functioning of sense—objects
is followed by the advent of the three Guna-constituents, which begin
to make movements through embryonic (incipient) desires: this is
the genesis of the individual soul. Just as a seed (particle), as soon as it
comes in contact with water, begins to formulate the structure of the
tree, in that way, with her union with me Maya (ignorance) herself
begins to sprout out diverse shoots in the form of the universe. Now,
Oh you King of the Good, do hear how the embryo develops

424 JNANESHWARI

into different forms (foetuses). There get developed foetuses of dif-
ferent orders namely ‘Manija, (Hf1st), 'Swedaja,' ( *3«wr), "Udbhija'
(aafaa ) and Járaja ( stro ). "Manija' is formed chiefly by the com-
bination of the elements of the sky and the wind with the embryo.
The ‘Swedaja’ is created by the rushing of the element water and fire
in combination with the ‘Rajas’ and ‘Tamas’ Gunas. The stationary
‘Udbhija’ results from the predominant elements of water and earth
when combined with the ‘Tamas’ Guna of inferior grade, while the
‘Jaraja’ is formed by the mutual co-operation of the five sense-organs
and the five organs of action as also the mind and the intellect. These
four classes form as it were the hands and feet, while Prakriti having
the eight-fold constitution is the head; activism is the belly, while
renunciation is the back; the eight godly orders occupy the portion
of the body above the waist, the heaven is the throat region, the mortal
world is the waist, the region under the earth (WITZ) being the but-
tocks, A queer child constituted of such limbs and parts of the body
is born (of Maya). The three worlds form the plumpness (arx)
of that child, the eighty-four lakhs of species (of the beginnings) form
the ligaments of the small and large bones, and this child grows day
by day. The different limbs of the body are adorned with ornaments
in the form of diverse names, while Maya feeds (the child) by making
it suck her breast in the form of ever new infatuations. She has adorned
the child's fingers with rings in the form of diverse worlds, the bril-
liance of each of these being different from one another. She (Maya)
feels greatly glorified having given birth to such an only child—beauti-
ful above description—in the form of this universe formed of many
movables and immovables. God Brahmadev is the morning, God
Vishnu the noon, while God Shiva, the evening to this child. It plays
and (after getting fatigued) sleeps soundly on the bed of the great
world-dissolution. It arises again at the dawn of the new age (me) in
infatuation (Farm sms), In this way Oh Arjuna (grows and) walks
pac es on step by step in the form of recurring succession
E d gue of be vision. Fancy is its great friend, while
(real) EM ER us pach a child meets its end only through

ge. of this elaboration. In this way, was born

this universe to Maya, and there;
, rein own
power. proved of great help to my

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P. ies EL. :

XIV. GUNATRAYAVIBHAGA 425

4 "In all the (several) wombs, O Son of Kunti, the concrete
manifestations that spring up: of them the “Gross—Brahman”
is the (Primal) Womb, and I the seed—implanting Father.

(116)

For this reason, Oh Son of Pandu, I am the Father, and the Gross—
Brahman (Maya) the mother, and the entire universe, the off-spring.
Don’t get confounded in your mind at seeing the diverse bodies in
the world, since the mind and the intellect in all the beings, are in
principle one and the same. Are there not different organs in one
and the same body? In that way this universe, although manifested
in different forms, is in principle all one and the same. Branches
high and low, even and uneven, (of a tree) are all created from one
and the same seed: or an earthen pot is the child of clay or the (checker-
ed) cloth the grandchild of cotton; or in the way the diverse waves
become the progeny of the sea-in a similar relationship I stand to
the entire universe. In the way fire and flames are but one fire, in
that same relationship, I stand towards the entire universe. Were
my form (essence) suppressed as a result of the creation of the universe,
then by whose glory (splendour) does the world expand and project
itself? Can a ruby be lost in its own lustre? Does gold lose its gold-
properties by its conversion into ornaments? Or does a lotus lose
its lotus—qualities by its getting fully opened? Do tell me, Oh Dhanan-
jaya does the body (possessor of organs) cease to be perceptible because
of its organs or does it (body) exist in the body-form (with the organs)
by itself? When a grain of Jwari (a kind food grain) is sown and it
germinates and sprouts, yielding an car of corn, can we say it has
exhausted itself; is it not rather that it has multiplied (expanded)
itself? My form (essence) is not such as could be viewed separately
by laying aside (the curtain of) the universe. This entire universe,
in and out, is all my own self. Keep this pure and definite knowledge
firmly fixed in your mind. (True) I make myself felt as abiding separate-
ly in different body-forms, but it is because I have (by my own doings)
got myself fettered by the Gunas, Oh, you having a monkey-ban-
ner hoisted on your chariot, just as one gets UP in a dream and ex-
Periences his own death (in the dream itself), or just as one suffering
from jaundice, has his eyes turned yellow and everything he sees
appears to him yellow, or just as the clouds could be seen with the
rising of the Sun, while the screening of the Sun himself by the clouds
also becomes perceptible with the same sunlight, or as one should
feel afraid of the shadow cast by himself, raising the question if he

426 JNANESHWARI

himself is distinct from the shadow—in all these ways, I give rise to
diversities by displaying myself in different body-forms. There is
also one restriction in this and hear about it. The question whether
I am fettered or emancipated arises out of ignorance as regards the
form of one’s own self. Therefore, O divine Arjuna, do hear by what
Guna I get myself fettered. You do hear the secret of all this viz.
how many Gunas there are, what are their properties, their charac-
teristic colour and names, and also from where they come into being.

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frere wert ag Berroa ny on

S "Sattva, Rajas, and Tamas are the (three) constituent aspects
that originate from the Primal Nature. It is they, O Long-
armed, that fetter within the body the Immutable Body-
owner. (138)

"Sattva', ‘Rajas’ and ‘Tamas’ are the three names of the Gunas (Con-
stituent-aspects) and their birth-place is Prakriti. Of these three,
‘Sattva’ is the best, ‘Rajas’ of middle quality and ‘Tamas’ the most
inferior of the three. All these three dwell together in one and the same
mind, in the way one and the same body has to experience childhood,
youth and old age; or in the way one and the same pure gold is degraded
in point of fineness and reaches point five, as alloy is mixed with it,
or in the way the state of alertness, shrouded by laziness (drowsiness)
makes room for sound sleep—in that way any disposition growing
intense and strong through embracing nescience, reaches the ‘Tamas’
passing through the (intermediate) doors of Sattva and Rajas Gunas.
Know ye, O Arjuna, that these (mental conditions) are named the
Gunas, and now hear how they fetter (the soul). The soul as the Field-
knower, aS soon as it enters the bodyform, as the individual soul,
begins to identify the body with himself. Then as soon as he em-
braces egoism in regard to all his bodily functions from birth to death,

TA Sed Priser sempers |
ELM EL EM T)

XIV. GUNATRAYAVIBHAGA 427

6 “Of them, the Sattva, because of its taintlessness, is luminous -
and free from disorder ; through fondness for comfort it fetters,
and through fondness for knowledge, O Sinless One. (148)

The hunter Sattva begins to gather in the snares in the form of pleasure
and knowledge, then he (individual soul) goes on indulging in loose
and vain talk in his conceit as being one of knowledge, chafes and
kicks (struggles vainly) as he realises his actual state and thus banishes
that autochthonous bliss of the self which was already his. He feels
greatly pleased when honoured as being a learned person, is elated
at every trifling gain, and begins to boast of being a really happy
person. He says, “Is it not a great luck of mine? Who else is as happy
as myself,” and while indulging in such talks the eight affections of
the body (considered as) indicating the prevalence of Sattva quality
begin to surge up all through his body. The matter does not stop
here. Another sticky thing gets at him, viz. the ghost in the form of
his erudition possesses him. He does not feel sorry in the least for ignor-
ing the fact that he himself is the essence of knowledge, but he has
lost that primal nature of his and feels he is distended infinitely like
the sky with the mundane knowledge of sense-objects. It is just like
a king turned into a beggar in his dreams and then making a boast
of being as lucky as God Indra on his going around abegging in his
capital and securing a little grain. In that way one above form, getting
into form (body) thus gets (deluded) by external knowledge. He
becomes expert in active worldly life, well-versed in sacrificial learn-
ing, nay he considers even heaven as too low in magnitude for himself.
And then he boasts, “No one else has got as much knowledge as I
have" and says, ‘‘my mind is (as boundless as) the sky which harbours
the moon in the form of dexterity”. In this way the Sattva Guna drags
the soul with a chord of happiness and knowledge tied round his
ears, in the way a decorated bull is reduced to a (helpless) state by
his trainer. Now I tell you and you do hear how this embodied soul

is fettered by the Rajas Guna.

7 “Understand the Rajas to be compact of ( all) passions, (and)
the source of longing and attachment; it fetters-down the
Body-owner, O Son of Kunti, by fondness for actions. (160)

428 JNANESHWARI

It is called Rajas as it amuses the soul and keeps ever fresh and strong
in him the desires for sense-objects. This Rajas makes a minute entry
in him (soul) and getting on the way to sense-objects rides on the high
wind of desires (for sense-objects). Just as a sacrificial fire in the
receptacle, when soaked with clarified butter and full of live coal
in it, bursts into a mighty blaze, in that way, the desires for sense-
objects get wild and then the sense-objects even though mixed (tainted)
with misery are felt sweet, even the glory (and wealth) of God Indra
is looked upon as inadequate and rather trifling. With the greed
(thirst) inflamed, (he is not satisfied) even if the mountain Meru falls
into his hands, and says that he will even resort to any dreadful thing
(to satisfy his greed). He gets prepared even to wave his very life,
treating it like a cowrie, (ast -smallest coin) and considers the object
of (his) life to be fully accomplished were he to secure even a straw.
He extends the scope of his dealings with extraordinary zeal, to provide
for the morrow, not caring if all he possessed today were squandered
that very day. He says, “It is alright to go to Heaven, but on what
to live after going there, and for this he makes haste, arranging for
performance of sacrifices to be able to provide for the days of stay
in Heaven.” He takes to religious observances and vows one after
another, undertakes sacrifices and the construction of works of public
weal, but would not touch (perform) a single act unless it be fruit-
motived. The strong wind blowing at the close of the Grishma season
(summer, about the end of July), Oh Warrior, knows no rest; in that.
way he does not mind if it is night or day time while rushing through
business. The movements of the fish in the water, or the fickleness
of the leer of a youthful woman or the flashing of the lightning would
not even be as subtle and quick as the hurry and bustle of the being
filled with desires. With such extraordinary haste he rushes head-
long into the fire of activism out of covetuous longing for the enjoy-
ment of sense-objects, in this world as also in Heaven. In this way
the aes soul although himself entirely distinct from body,
Seana chained with the fetters of longing and desires and carries

ig load of worldly dealings around his neck. And thus the em-

bodied soul is tied down by the dreadfi j
ul bondage of the Rajas Guna.
Now hear about the binding power of icd ^ EM

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8 "The Tama
s, however, understand as born of nescience, and

XIV. GUNATRAYAVIBHAGA 429

causing infatuation to all body-owners. Through heedlessness,
indolence, and slumber does it fetter-down, O Scion of Bharata.
(174)

That which dims the vision of commonsense, that which is the dark
cloud of the night of infatuation, that which makes one feel strong
attachment for nescience and has deluded the universe and made it
dance (active), that which is the great mystic formula of thought-
lessness and is a jug of the wine in the form of stupidity—nay which
is a missile (in the form of) infatuation (meaa) for the being—all
that, Oh Partha, is Tamas, and with its skill, it entangles the egoistic
body-owner. Once it begins to grow up in all created things, there
remains no scope for anyone else (to grow). It renders the organs
dull, the mind foolish, and strengthens indolence. Then the being
begins to turn and twist his body, feels aversion for any sort of work
and then there ensues abundance of yawning. He cannot then, Oh
Kirtiti, see anything with his eyes even though (they are) open, and
gets up and responds to a call even though there is actually none.
A stone slab falling on one of its sides, does not move to any other;
in that way, once rolled up in drowsiness he cannot unroll himself.
The earth might sink low into the lower region (sil) or heavens
might crash down upon him, yet he does not feel like getting up. He,
feeling drowsy and sleepy, cannot recollect what is proper or improper,
but only feels great liking for remaining in a rolling position. He
raises his palms and rests his cheeks on them, and uses his legs as
Supporting cushions, and he is so very
Siders it superior to heavenly bliss, were he to have a good slumber.
He has no other addiction but that of having the longevity of God
Brahmadev, and of passing it in slumber. Were he casually to rest
while wending his way he feels sleepy, and were he to feel drowsy he
would not wake up even for taking a sip of nectar (if it is offered to
him). If on occasions he is forced to work, he gets blind with rage.
He does not even know how to behave himself, and with whom to
talk and what, and cannot know if a certain action is possible or im-
Possible. Just as a moth should entertain the ambition of putting
Out, with the help of its wings, a wild fire, in that way besbecomes
Prepared to run risks and audaciously puts his hand to things that
Could not (or should not) be done; in short he likes to do wrong
(thoughtless) actions. In this way, the Tamas quality fetters the at-
tributeless and pure soul with a bondage of triple plait in the form
of slumber, indolence and wrongful actions. When fire pervades
, in

fond of slumber that he con-

430 JNANESHWARI

an entire piece of wood, it appears to have the shape of that piece,
or the sky gets the name of Ghatakash (aeT#1&I—earthen—pot-shaped
sky), when contained (seen) in the earthen pot: or when a lake is
full of water, then there appears reflected in it the Moon; in all these
ways the soul appears to be modified (bound) by the semblance of
the Gunas.

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9 “The Sattva causes addiction to comfort; the Rajas, O Scion
of Bharata, to action; but the Tamas, obscuring knowledge,
causes in addition addiction to heedlessness.

10 “Overcoming Rajas and Tamas, the Sattva prevails, O Scion
of Bharata; the Rajas (by overcoming) Sattva and Tamas:
The Tamas (by overcoming) Sattva as well as Rajas. (196)

When the bile strengthens itself by pushing aside phlegm and wind
(ahata) it makes hot (inflames) the entire body; or when at the end
of hot and monsoon seasons, cold season sets in, the sky also is fuil
of cold, or when the dreamy and wakeful states disappear, there only
remains the deep slumber, and the mental attitude takes on the same
hue, in that way when the Sattva Guna overpowers the Rajas and
Tamas Gunas, (then) the soul says, “how happy am I"! Similarly
when the Tamas gets strong overpowering the Sattva and Rajas Gunas,
it naturally causes the being to commit errors. In that same way
with the overpowering of Sattva and Tamas Gunas, the Rajas gets
strong and then the embodied soul-the king of the body-feels that
nothing is more desirable than activism. I have discoursed, in three
verses, on the special characteristics of the three Gunas, you do now

hear attentively about the Symptoms of the growth of the Sattva and
others (Gunas).

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XIV. GUNATRAYAVIBHAGA 431

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11 "When, in this body, at all the gateways (of sense) light shines
forth—the (light of) knowledge—then should one under-
stand the Sattva to have waxed strong.

12 "Greed, urge (to action), starting (action), non-cessation of
action, craving: these spring forth when the Rajas waxes
strong, O Bull of the Bharata (clan).

13 ‘‘Forgginess and aversion to action, heedlessness and even in-
fatuation: these spring forth when the Tamas waxes strong,
O Gladdener of the Kurus.

14 “When, with the Sattva waxing strong, the body's tenant goes
to dissolution, then, unto the taintless regions of the knowers

of the Highest, does he attain.

15 “Going to dissolution when the Rajas (is waxing strong), he
gets born amongst those addicted to action. So, too, being
dissolved with the Tamas (waxing strong), he gets born amongst
the non-sentient orders of beings. (204)

After getting victory over the Tamas and Rajas when the Sattva domi-
nates over the body, the following signs appear 1n the body. In the
Spring season the fragrance in lotuses spreads out. all around (unable
to contain itself in the lotus), in that way (the light of) knowledge
floods in the exterior, unable to contain itself in the interior. Then
the reason remains watchful in all the sense centres and the hands
and feet seem to have secured a wonderful vision. The beak of a
Swan decides the question (if any is raised before the swan), as to which
Is milk and which is water; in that way the senses themselves test and
decide what is proper and what is improper, which is sin and e
1S merit, while comprehensive self-governance (fmm) attends as
their footman. The ears instinctively abandon what ought not to

432 JNANESHWARI

be heard, the eyes eschew what ought not to be seen while the tongue
avoids giving utterance to what ought not to be uttered. Just as dark-
ness runs far away from the light (of a lamp), so the prohibited things
dare not stand before (his) senses. Just as a big river inundates (the
banks) during monsoon, so his intellect expands (comprehends) in
all sciences. Just as the brilliance of the moon rushes into the sky
on a full moon night, so the faculty of intellect spreads out freely in
the region of knowledge. The desires get contracted, activism ebbs
away, while the mind feels aversion for the enjoyment of sense-objects.
In short, these are the signs of expansion of the Sattva Guna, and
should death intervene just at this juncture (during the expansion of
Sattva), it should be considered as an occasion for festivity, like the
arrival of guests from the heaven (i.e. rare and exalted guests), just
when there is a bumper harvest season and there should be ready-
cooked delicious and flavoury dishes. Should there exist (in one’s
mind) generosity and courage in the same proportion as the riches
in the house, why could not one secure the other world (Heaven)
as also good fame here (in this world too)? Could such a one stand
any comparison, Oh Dhananjaya? Similarly what other fate could
one, possessed of the Sattva Guna, have when the embodied soul
leaves his cottage in the form of the body—the enjoyer of sense objects
carrying along with him the pure and manifested Sattva quality;
and he actually quits the body in such (Sattwic) state, he is the very
idol of the Sattva Guna-nay he takes his next birth amongst men
of knowledge. Tell me, Oh Dhanurdhara, were a king in his role
as the king, to go and sit ona hill top, would he be less of a king there?
Were a light from here (one place) to be removed to a neighbouring
village, could it not continue to be the (same) lamp there too, Oh
Son of Pandu? In the same way the pure Sattva Guna brings about
an extraordinary increase in the knowledge with the result that the
intellect begins to float over the discerning power. Then fully study-
CUTE NR of all the elements, the soul along with such a uc
(vide Chapter xim am agceghichis the 37th payor tha P
khyas) elements or th n re Sonate 24 (according N i E
qualities or Gunas su i curth beyond the three (oraa —the thr
ch as Sattva, etc) or—the three stages of human

life such as youth. etc i
- etc. or the three s ng, ete)
one who has attained tha onse

of this best Sattva Gu
universe. In the same

Way whi j RE
the Tamas and Sattva y when the Rajas waxes strong suppres

Gunas, he runs riot in the locality in the fo

XIV. GUNATRAYAVIBHAGA 433

of the body with his own programme works, the sense of which (you)
now hear. Just as in a hurricane all things are rushed through and
wound up together and whirled round and round in the sky, in that
way with the force of the Rajas all the senses are let loose on their
objects. He does not consider it in any way (morally) objectionable
to cast a lustful eye on another man's wife, and goes on allowing the
senses to indulge unrestrained in the enjoyment of their objects,
like the mouth of a sheep, that strays out grazing on whatever comes
inits way. His greed increases so much that anything that lies beyond
the reach of his grasp alone escapes him. His natural tendencies
do not permit him, Oh Dhananjaya, to keep his hands off any out-
of-the—way sort of business transactions he may undertake. Similarly
building a palace or performing an Ashvamedha sacrifice (Great
Horse Sacrifice)—such extraordinary plans possess him completely.
He undertakes works of vast magnitude, like planning towns, con-
structing big reservoirs, planting forests and laying out big gardens,
(yet) his desires for happiness in this as also in the other world are
not quenched. There moves about in his heart a greed for happiness
of such a boundless and tremendous magnitude, that the extent and
depth of an ocean falls short in comparison, or the burning power
of fire proves too mild and tame before it. Very strong desires for
enjoyment gallop abreast of the mind with great hope and, while
wandering in this way, it treads over (traverses) the entire universe.
These signs become perceptible when the Rajas waxes strong and were
he to die in this state, he would have along with his greed and other
companions, a new body in the human order. Oh see, could a beggar
be a king were he to go in a palace furnished with all royal splendour?
The bullocks, were they to carry a marriage party of even the rich,
could have nothing else but Kadbi fodder (for their feed). Therefore,
he (one meeting death while the Rajas waxes strong) gets yoked along
With such as are engaged, without a moment's rest, in worldly affairs
day and night. In short, one being drowned and dead in the deep
Waters in the form of the Rajas attributes, takes birth amongst persons
heavily loaded with actions. In a similar way the Tamas waxes strong
after swallowing the Rajas and Sattva Gunas. The signs that then
appear inside and outside the body, I now narrate to you and do hear
attentively. The mind in the Tamas stage becomes like the sky on
an Amavasya night (the last day of the lunar month) having neither
the Sun nor the Moon. Similarly the heart becomes blank, inactive
and dull, there remaining no vivacity in it, while the language (all
Vestige) of reasoning is lost. The intellect loses all its elasticity and

434 JNANESHWARI

becomes so hard that even a stone cannot compare with it, while the
memory goes into oblivion. The arrogance of thoughtlessness re-
sounds through the body (in and out) while the being goes on doing
(‘give and take’) transactions full of sheer foolishness. The bones,
in the form of breaches of good manners, give (painful) pricking to
the senses and yet he continues to behave along the same line even
though it gives mortal agonies. There is one more novel thing about
it; the mind of the Tamas-—ridden being gets enlivened while doing
wicked actions, in the way an owl gets vision in the dark. Similarly
his mind is fired with wild expectations when confronted with the
idea of an act that is forbidden and the senses also go galloping in
hot pursuit of the same. In this way the being staggers without being
drunk, raves without being delirious in high fever, and gets infatuated
even in the absense of love like a mad man. He is in an ecstasy which
is not, however, due to the mind getting enwrapped in concentrated
meditation. In this way, he is possessed by insolent infatuation.
In short, these signs are developed, when the Tamas waxes stronger
and stronger, along with his paraphernalia. And were the being
perchance to get a call from death on such an occasion, he gets out
of the body along with the Tamas. A small rai-seed gets dried up
(and dead) retaining in itself its rai property; would that same seed,
when sown, germinate and develop into any other plant but the rai
one? Even though the fire with which a lamp is lighted gets extinguish-
ed, still so long as the kindled flame of the lamp is burning, therein
does exist the property of the original fire. Therefore, when the being
quits the body along with the Tamas-ridden fancies, bundled up in
a leather bucket (Tz ) in the form of Tamas, he secures for himself
again a Tamas—ridden body. There is no point in elaborating further

this subject. One dying, while Tamas waxes strong, is born in any
of the orders like the animal, bird, tree, or insect.

Tin: geseng: athe frist wey |
WY me SAHA THA: TTT fuo n

16 “Ofan act well done, they say, the fruit is pure, as proceeding
from the Sattva; of the Rajas the fruit is sorrow, whereas
nescience is the fruit of the Tamas. ` (260)

For this reason, that which is i
ason, TO al
is called a virtuous action eed oe ae

à by the group of Shruti and other Scriptures.
Therefore, the unique fruit, full of happiness and knowledge easily

3
Bia

XIV. GUNATRAYAVIBHAGA 435

secured through the pure Sattvic Guna, is called the Sattvic fruit.
Allactions arising out of Rajas Guna are like the fruit of the Vrindavan
tree outwardly giving pleasure (to look at) but resulting in pain (on
account of the internal bitterness). The ripe rich fruit of the neem
tree, is sweet (fine) as outwardly seen, but is internally of a bitter taste
(poison): of the same type is the fruit of actions arising out of Rajas
Guna. All actions arising out of Tamas, yield nescience as their fruit,
just as a poisonous fruit is the yield of a poisonous tree.

ara ANd A Cat AT US Wd
TAA TAA AaAISATAAT Til Lo N

17 "From the Sattva proceeds knowledge, and from the Rajas
only greed. Heedlessness and infatuation spring from the
Tamas, as also nescience itself.” (265)

Therefore, O Arjuna, the Sattva quality is the root-cause of know-
ledge, in the way the Sun is the cause of the day. And in the same way,
also know, that Rajas is the cause of grief, in the way forgetfulness
of one’s own self is (the cause) of duality. Infatuation, nescience,
heedlessness (4HT=)—the collection of these three faults springs
from the Tamas Guna, wise one! I have preached to you separately
the different signs of each of the three Ganas in a way that would
make your discerning power see them clearly like the Avala fruit
placed on an open palm. Thus the Rajas and Tamas are observed
to be the means leading to (man's) moral fall; none but the Sattva
can lead the individual soul to knowledge. It is on account of this,
that so many follow the tenets of Sattva Guna throughout their life
Just as some follow through the path of absolute renunciation—the
fourth kind of devotion. (which consists of identification of the in-
dividual soul with Supreme Spirit).

mtd esf acer wea faceted AT: |
Tate srt eser ATAAT d $e o!
18 “An upward urge have those that abide in Sattva; the Rajas-

dominated remain in between: (while), swayed by the working
of the lowest Guna, the Tamas-dominated went down (and

down) (271)

Those that conduct themselves in the Sattvic Way; assuredly become

436 JNANESHWARI

the kings of the Heaven after abandoning their body: similarly those
living and then dying in Rajas Guna get born in the human order
in this mortal world, where they have to take on one and the same
plate, a meal consisting of cooked mixture of rice and pulse (faas)
in the form of the mixture of pleasure and pain and from where death,
which lies in the way, does not move away. Those that grow in Tamas
and get out of the enjoyment-enduring body while the Tamas do-
minates, they attain the Tamas and become the possessors of the
Charter of the land of Hell. In this way, has been made clear to you,
with reasons, Oh Son of Pandu, the relative connection, the three
Gunas (Sattva, Rajas and Tamas) bear towards the supremacy of
Brahman. Although Supreme Brahman abides in its own aspect
(without any change), yet it of itself acts as the respective occasion
requires, according to the aspects of the three Gunas. One becomes
a king in a dream and then sees advancing the hostile army, and lastly
wins victory or sustains defeat; it is (that) one and the same person
who passes through all these stages. In that way, the respective high,
middle and inferior qualities of the three Gunas that become ap-
parent, appear so only outwardly; otherwise the aspect of the Supreme
is all firm and pure, devoid of all distinction and variegated perspective.

ATT quer: BAe War EAA i
ere wr ate wur ashes uu ve N

19 “When the percipient comes to see that there is no agent
other than the Gunas, and (when he) realises Him who is

on the other side of the Gunas, then does he attain oneness
of essence with Me. (279)

Yet enough of this discussion. Only give recognition to none else
but the Supreme. Now I shall tell you and hear the account already
narrated to you. Know this, that all these three Gunas make them-
selves felt through the instrumentality (mask) of the body owing
to the power solely of highest Reality. The fire assumes the shape
of the fire-wood it pervades, or the fertility of the soil becomes per
ceptible in the form of a tree (growing on it), or milk takes the form
of curds, or sweetness becomes felt in the form of sugarcane. In that
way the triad of the Gunas assumes the body-form accompanied by
ae sense (mind) and therefore becomes the cause of the bondage:
Pd ue wonder of it, Oh Dhananjaya, is that this entanglement 9

unas and the body in no way affects the independence of the

^

XIV. GUNATRAYAVIBHAGA 437

Self. All the three Gunas while playing their part in the body accord-
ing to their respective properties, in no way affect the qualityless
state of the (Supreme) Self. Complete deliverance is thus easy and
this you would (be made to) hear, you who are the large black bee
in the lotus in the form of knowledge. This is like what was preached
to you before, viz. the sentience, although abiding among the Gunas,
does not follow them, and this is realized, Oh Partha, when the human
being attains the Self. One realizes the unreality of a dream when
he awakes from sleep; one realizes, when he stands on the bank (of
a river) looking at his own image, that what is broken into sundry
images on the surface of the water at the upsurge of ripples is un-
substantial, or an actor is not deceived by his own skill in the art of
dressing and make-up; in that way the individual soul should view
the Gunas without getting absorbed in them. The sky experiences
all the three seasons; yet it does not permit any defect in its own from
or be in any way different. In that way, the self-same (Supreme)
Self, above the Gunas, even though abiding admidst them (Gunas),
continues to occupy its original seat in the form of the notion, “I am
myself Supreme Brahman". Viewing from that original seat it says,
"I am only an on-looker, myself doing absolutely nothing. It is these
Gunas that set up this array of activism. The scope of the activism
gets widened up through the different properties of the three Gunas-
Sattva, Rajas and Tamas. The activism (#441) is the disorder of
the Gunas. (Were you to ask me) how I am in the tangle, (the answer
is) I am (with reference to the tangle) what the spring season is to the
loveliness of the woods (or) what the sunrise is to (the getting) dim
of the brilliance of the stars, or the brightening of the Sun-stone
Giria) or the blowing fully open of the lotus or the expulsion of
the darkness, just as for these results (consequent on the sunrise)
the sun himsèlf is not the direct cause, in that way, as a non-doer
l abide in the body-form in my pristine state. Yet, in no way I am
affected by the actions. The Gunas become perceptible, because
display them: (also) I maintain their power, and what remains behind
after their total extinction, (subtraction) is myself, the qualityless,
and the eternal Supreme Spirit. One, Oh Dhananjaya, who rises
pe through such discriminating power, goes higher up following
ascending path beyond these Gunas.

querentes ay et MEERA |
wempugsegdeqetewegd euo

438 JNANESHWARI

20 "Having transcended these three Gunas that are the root
cause of the body, the embodied (self) becomes released
from the miseries of birth, death, old-age and disease and
attains the Immortal." (300)

Now, what exists as qualityless Brahman, becomes known to him
unerringly, since the knowledge itself has impressed its own stamp
on him. Nay, Oh son of Pandu, such a person of knowledge becomes
one with me in the way a river joins the sea and becomes one with
it. Just as the parrot (in the parrot and tube story) should extricate
itself from the tube and sit with a free mind on a tree-branch, in that
way, the one possessed of knowledge, getting rid of the Maya (il-
lusion) takes a seat on the original site in the form of the notion “I
am myself Supreme Brahman". One who was snoring loudly in
slumber in the form of nescience is completely awake, having realised
(the essence of) the Supreme Self. The mirror in the form of infatua-
tion leading to a wavering of the mind, O the Lord of warriors, having
dropped down from his hand, he is deprived even of the semblance
of any sort of reflection. The fury of the storm in the form of the
conceit for the body-form, having abated, O warrior, the individual
soul and the Supreme Soul get united like the waves and the sea with
the result that the individual soul is immediately merged in the Supreme
Spirit (Brahman), in the way the clouds get extinguished in the sky
at the end of the monsoon. And even after being merged into the
Supreme Brahman, the individual soul has to continue in the body
(till its fall) still he does not go under the sway of the Gunas that spring
up in the body. Just as the light of the lamp placed in a glass-house,
cannot be restrained (from penetrating outside), or just as the sub-
marine fire does not get extinguished by the sea-water, the coming
and going (ebb and flow) of the Gunas does not in any way defile
the realization on his part of the Supreme Self. The Moon in the sky
continues unbesmeared even though she is reflected in water, in that
way, even though he seems to be continuing in the body-form, he
Y pore by bs body-attributes. The three Gunas, according
Reeds) T ae Play their role in the body, yet he (one ©
aside his notion of Be Mu eae ooking atthe eT
is so much stabilised i ei aot the Supreme Brahmani The
tab! sed in his heart that he is not even cognisant of what
takes place in his bod - 3 ED
I y. A serpent discards his slough (erifirst
and enters into the region di Iscards his slough € kes
care of (what does it MES (he sa rth (mara): who then tê S
or) the discarded slough? So happe?

1
j
|
}
f
1
i

ABE n.

XIV. GUNATRAYAVIBHAGA |. 439

here: the fragrance of a fully blown but withered lotus spreads out
and gets extinguished in the sky but never returns to the lotus itself;
in that way one merged in Supreme Brahman, does not even know
what the body i$ or what its functions are. Therefore birth, old age,

death, and other states five in all, remain only in the body itself, the

learned one remaining unconcerned in regard to them. When an
earthen jar cracks and is broken into pieces, the sky seen therein
automatically merges into the wide sky; in that way with the conscious-
ness of the body having gone and the oneness with the Supreme
established, what else but the Supreme Self could remain (behind)?
I call such a one Above the Gunas" since he continues in the em-
bodied condition fully possessed of the realization of Supreme
Self”. Partha felt extremely happy at these words (of Lord Krishna),
as a peacock does on hearing a direct call from the (thundering)
cloud.

War Jars |

Stage aAA waft TAT
fara: wa daie aa a «o

21 Arjuna spake—''By what marks ( characterised) is the man
who transcends these Gunas, O Lord? What is his mode of

conduct? And how does he transcend these three Gunas?
(320)

Feeling pleased (at the Lord’s words) the warrior (Arjuna) spake,
"What are the distinguishing marks that appear in one in whom such
realization of the Self gets deep-rooted, how the qualityless one con-
ducts himself and how he transcends the Gunas-all this should be
told to me by the parental home of kindness." Hearing Arjuna's
question, the King possessed of the six qualities, spake-'Oh Partha,
IU is a novel thing that you are asking only so much (and not more).
Just see, the very name "Above the Gunas" is unreal in such a case.
One who is above quality must, either be not dominated by the Gunas
and even were he to be amidst them, their contact must, in no way,
affect him. Yet how to know whether he is so affected by the Gunas
Or is not so affected, when he is amidst their turmoil ( 8x3)? If this
be the only doubt, you are welcome to ask about it: and now hear
the Signs I tell you.

440 JNANESHWARI

TTTATTATS |

wert a waft a Alea a IEA |
a Gite avec fure mS uy RR u

22 The Exalted-one spake—‘‘The light (of knowledge), the
urge for action, and even infatuation, O Son of Pandu, as
they (with the respective Gunas dominating) start into opera-
tion, he does not hate: nor does he long (for them) when they
desist. (327)

One whom the notion that he alone is the ‘master action-doer,’ does
not even touch, when the Rajas waxes strong and the body issues
forth blossoms of activism and activity encircles the being; or who
does not worry himself if action bears no fruit at all; or who does
not get puffed up at his own state of being learned when the Sattva
waxes strong and all the sense-centres get illuminated with the light
of knowledge; or who does not fall a victim to infatuation, or does
not worry over nescience when Tamas waxes strong. One who does
not hanker after knowledge while under infatuation, or does not
attach any importance to activism while possessed of knowledge,
but (at the same time) does not feel sorry if actions take place, one
who makes no differentiation, in the way the Sun takes no account
of the three stages-evening, morning and noon: is there any need
for such a one of any other light of knowledge to make him possessed
of knowledge? Does the ocean stand in need of rain water to get into
tide? Or, even were he to perform actions, will the activism stick to
him? Just tell me if the mighty Himalaya Mountain ever shivers
with cold. Or will it make him lose his knowledge were he faced with

on? Could the intense ‘heat of summer ever bake (scald)
the fire? :

Saian wat a fracas |
YM aia gh disafaefr gb 33 U
23 "Remaining like on

by the Gunas: wh
that are (at work )

€ unconcerned, (one) who is not perturbed
9, in the sole thought that it is the Gunas
abides firm and does not move: (336)

à
X

c

x
2c

XIV. GUNATRAYAVIBHAGA 44]

So also he considers the totality of the doings of the Gunas as con-
stituting his own self and does not therefore bring about any separa-
tion (from them). With such full realization, he lives in the body
in the way a traveller lives in some rest-house on his way. The battle-
field itself never takes any part either in victory or in defeat; in that
way he takes no part either in gains or losses or gets in no way mixed
up with the Gunas. He remains as indifferent as the life in the body
or as a passing Brahmin (uninvited) guest or as a signpost in a public
place. He (man of knowledge) remains unperturbed in his heart
at the ingress and egress of the Gunas, just as the Mountain Meru
does not totter by the flood of a mirage. Enough of this description.
The wind does not make the sky flutter; can the darkness ever devour
the Sun? The dream does not deceive one who is wide awake; in
that way a man of knowledge is not fettered by the Gunas. He is
never caught by the Gunas but as he sees them from a distance, he
marks their deeds in the way a spectator in a theatre views indifferently
the dancing of the dolls. The Sattva remains engaged in good actions,
the Rajas in objects pertaining to Rajas, while the Tamas in actions
involved in infatuation, nescience, etc. All these different dealings
on the part of the Gunas, know it well, are due to the power of the
Supreme Brahman, in the way the world transactions all do take place
because of the Sun (he remaining quite neutral). The coming into
tide on the;part of the sea, the oozing out on the part of the Moon-
stone, and getting full-blown on the part of the white (night) lotuses
are all because of the Moon, she remaining all inactive. The sky
remains calm, even though the winds blow violently and get lulled
down in it; in that way he (the one of knowledge) remains unstaggered
in spite of the buzzing of the Gunas. Oh Arjuna, these are the marks
by which one can recognise a person who has transcended the (three)
Gunas. Now hear how he conducts himself.

24 “Even (-poised) in woe and weal, stabilised in self, holding

equal a clod, a stone, or gold; putting the loved and the un-
loved on the same level: the man of wisdom whom censure

and personal commendation affect alike: (349)

Just as there is nothing else in the fabric, Oh Kiriti, but yarn in and

442 JNANESHWARI

out, so he (man of knowledge) sees that there is nothing else in the
entire universe but my own ‘Self. Lord Hari makes gifts in equal
proportions both to foes and friends; in the same way he, like a balance
with two pans treats equally both pleasure and pain. Normally the
being must experience pleasure and pain while going about in the
body—form, in the way the fish does in the water. But he, (the man
of knowledge) has dropped it all (all feelings, etc. in regard to body)
and has attained unto Supreme Self. The grain inside (seed) becomes
visible when the external chaff is removed; or the rippling (noise),
the hurry and the bustle of a river-flow, subside as soon as the river
falls into the sea. In that way, Oh Dhananjaya, in the case of one who
has attained unto Supreme Self, the pleasure and pain automatically
abide quietly in the body without making their presence felt in any
way. Day and night are both treated alike by a pillar in the house.
In that way the embodied one who has already become one with
Supreme Self, treats alike all pairs of opposites (like woe and weal,
etc). The bodily contact with a serpent or Urvashi (the Heavenly
nymph) are both one and the same to one in deep slumber, in that
way the bodily duals pairs of opposite sentiments ( #2 ) such as
pleasure and pain etc. are one and the same to one that has become
one with the Supreme Self. The vision of such a one makes no dis-
tinction between an animal dung and gold and between gems and
pebbles. His Brahmic equanimity (even—poised self) is never dis-
turbed were the very Heavens to visit his house or a ferocious tiger
to raid it. The evenness of his temper never gets ruffled in the way
à corpse cannot rise up again or the baked seed cannot germinate.
Whether praised as God Brahmdeo or slandered as one base, he
remains (as unaffected as) a mass of ashes neither burning nor getting
extinguished. Similarly neither slander nor praise (of any one else)

emerges out of him in the way there is neither darkness nor a lighted
lamp (wick) in the house of the Sun.

aaien eret: a rà n RY u

À ae aa Same towards honour and dishonour, just the same
wards the friendly or the inimical sides: renouncing al

undertakings (as such) : he is called the one who has transcend-
ed the Gunas. (362

25

Might he be worshipped as God or tormented asa thief, or surrounded

o* TON

XIV. GUNATRAYAVIBHAGA 443

by oxen and elephants, or be made a king or encircled by friends or
attacked by enemies, his mind does not know any defilement in the
way the splendour of the Sun does not know night or dawn or the sky
remains unaffected even though the six seasons come and go. And
hear of one more (characteristic) mark of him. He is never seen doing
any sort of action. He knocks out all actions and removes the very
root of activism; the fruit of all his actions gets burnt, since he be-
comes (like) fire on account of the knowledge he has acquired. The
feelings such as (this is) spiritual or temporal take no root in his heart,
with the result that whatever comes to him in the natural course he
accepts with resignation. He feels neither pleasure nor pain, his
mind having dropped all fancies and ideas and become as it were a
stone. Enough however of this. Know it that such a one alone is,
“Above the Gunas", as conducts himself in this way. Now hear by

what means and ways he transcends the three Gunas," said Lord
Krishna. i

ai a Asaan afea aad |
Ww TO TAA ATTA HEAT x N

26 “Further, who serves Me by the Path of unswerving Devotion:
he, having fully transcended these Gunas, becomes qualified
to realise his oneness of essence with the Brahman. (371)

and devotion

One who renders service unto me with unswerving mind
make it clear

is alone able to burn the Gunas. It is now necessary to
to you who I am, what is the nature of devotion to me, and what is
unswerving devotion. So hear, Oh Partha, I am in this universe in
the way the gem and its brilliance are one; or (I am) what is liquidity
is water or what is cavity is the sky or what is sweetness 1S the sugar
or as flames mean fire or the petals mean lotus or the branches and the
fruit mean the tree: or the massing together of snow means the Hima-
laya or the curdled milk means curds, in all these ways what is called
Universe is all only myself. It is not necessary to peal off the Moon-
disc (in order to see the Moon); or getting frozen on the part of clarified
butter does not make it lose its quality (of clarified butter); or a wristlet
of gold, even if not melted, remains all gold as it is; or a piece of cloth
even without being unravelled is all yarn; or an earthen jar even with-
Out being dissolved (into its original state) is all earth. Therefore, it 1s
not stipulated that one should set aside the phenomenal world to be

444 JNANESHWARI

able to secure me, since J am all-inclusive (of all this). To know in this
way is the only “unswerving devotion to me”. To make any devia-
tion from this or allow any drawback to creep into it, is swerving
devotion. Therefore, dropping all distinctions, you should view me
along with yourself. Were a small speck (fè ) of gold soldered to
another piece of gold (both these do no more remain separate), in
that way it is not proper (for one) to take himself to be distinct from
the universe. A streak or a band of splendour emanating from and
coming back to get extinguished into the (same) splendour, is called
a ray; the same is the aspect of the Self and the universe. There are
atoms at the core of the earth or particles of snow in the Himalaya,
in that way there is "Self? (s) in me. A ripple, however small,
is not distinct from the (mass of the) sea; in that way, the ‘Self is
not distinct from the Supreme God. The enlightened and joyous
State of vision, emanating from this consciousness of full identity,
is what we call devotion. The essence of knowledge and the entirely
of the Yoga, constitute this enlightened and joyous vision. This
enlightened and joyous state (of vision) abides, Oh Warrior, like the
_ uninterrupted showers descending from the clouds to the sea (leaving
no gap between them). There is no joint (as such) connecting the mouth
of a well with the sky, but they both are one without any such joint;
of that type is the oneness between a man of knowledge and the
Supreme God. Light is stretched out straight between the Sun and
his reflection (in water), in that way the notion, “I am myself Supreme
Brahman” is stretched outside (filling the cavity) between the individual
soul and the Supreme Self. With such a notion once formed reci-
procally, he (the man of knowledge) automatically gets merged into
Supreme Spirit along with that notion. When a crystal of salt is once
MR he sea (water), its property (act) of dissolution ceases
i on of Pandu: or the fire gets extinguished with the reduc-

i g f T y g i at w y |
ing O d rass to ashes : In th ay once all sense of distir
destro yed thr ough kno W ledge, that

= (of the sea in the form of mundane existence) ceases to exist and
ee E behind only the original eternal union between the two:
condemns embrace, in the form of this union, all talk, Oh Kiriti

my devotee in this uni

XIV. GUNATRAYAVIBHAGA 445

along the bed of the Ganges has no other (final) place but the sea.
In that way one rendering me service, Oh Kiriti, with the vision of-
knowledge becomes the gem in the diadem of the Brahmic state.
Oh Partha, this Brahmic state (state of Supreme Brahman) is what
is called "Sayujya" (aT4s4—the absorption of the soul into the state
of Supreme Brahman) and it is (also named emancipation) the fourth
of the four principal objects of human life (y&urá). But my worship
is the path (stair) leading to the Brahmic state; but do not hold (Me)
as only a "means". The Brahman is not anything distinct from Me
(I tell you), since such a misconception (of my being only a means)
might possibly spread in your heart.

wernt fe EENT |
TPIT a tr gA ATA A Xo N

27 “For, of the Immortal and Immutable Brahman, I am the

embodiment, as also of the Law Eternal, and the Bliss Un-
(404)

varying.”
In short Brahman means only my own Self, Oh Pandav, and that
very meaning I have made clear in this discourse. The Moon and
her disc are not distinct (from each other); in that way there is no
distinction between myself and the Brahman. It is Eternal, unshaky
and vivid, the very religion incarnate, (giver of) unique and unbound-
ed Bliss, the place where discrimination after completing its prescribed
functions, comes to repose—it is that place of established truths

which is in fact myself.”

CONCLUSION
faithful devotees, spoke thus to the

Hero (Arjuna). Here Dhritarashtra said, “Who goes o F a
jaya, (to narrate) all this? Why do ycu talk in vain unasked: : nly
remove my present anxiety by telling me about de Meer
Sons)" Hearing this, Samjaya said secretly to himset, ded e
off these matters (of victory)". Samjaya got ne e Coil Yet
to himself, "(look,) How he is harbouring rank hatre ! A

i -» and give him a dose (2t) of
let the kind God have mercy on E s eee

discrimination, and destroy his ma aad
: > talk nd was swept
ing in this way, Samjaya recollected the talk and his mi p

The (closest) relation of His

JNANESHWARI

owerful flood of joy, and riding on the same joyful
Il now tell Dhritarashtra what further Lord Krishna uj
ake you realise the substance of it and you hear it,”

CHAPTER XV
PURUSOTTAMAYOGA
INTRODUCTION

Now, cleansing the heart and making it a boarded frame with feet
(ate), let there be installed on it the preceptor's feet (foot-prints).
Filling the cavity formed by putting the hands side by side hollowing
the palms (sisreft ) in the form of union, with partially blown flowers
in the form of all of sense-centres, let the floral oblations be dedicated
at the feet of the preceptor. Let the body of the preceptor be smeared
with fragrant sandal paste in the form of single-pointed desire (to
render service), cleansed with water in form of deep devotion. Let
the tender feet of the preceptor be adorned with jingling anklets pre-
pared of gold in the form of unalloyed love. Let the preceptor's toes
be adorned with rings in the form of deep and unswerving devotion.
Let there be placed on the feet of the worthy preceptor, fully blown
lotus having eight petals constituted of the eight righteous feelings,
laden with fragrance in the form of righteous joy. Let there be burnt
before him incense in the form of conceit and let there be waved round
him the lighted lamp—(fa<s=) in the form of the notion, "I am my-
self Supreme Brahman." Let the preceptor's feet be closely embraced
with the feelings of complete identity. Let the feet of the preceptor
wear the pair of wooden sandals in the form of my body and life and
let enjoyment and liberation be waved around them. I should be
eligible to (render) the service of the preceptor In such a way, that
I should secure through such service all the qualifications for (at-
tainment of) all the (four) objects of existence of man. The blaze
of knowledge should go up straight to the abode of rest of Supreme
Brahman in such a way that the faculty of speech is immediately
transformed into the sea of nectar. Each letter (uttered) should have
eloquence of such a type that crores of full-moons should be waved

around it. When the East is dominated by the Sun it gives an empire
of light to the entire universe; in that way the maly Dy d
Should be able to make a gift of Diwali-festival in the form o X nO
ledge to the entire society of listeners. By offering Sery ET E ix
of the preceptor, the (faculty of) speech attains à PE A

that brings out words from the mouth that make the divine ce

448 JNANESHWARI

(aag) look small before them, and to whose level cannot come
up even the dignity of the oneness of the Deity;—luck that makes
the creeping plant of oration grow in abundance, so that the entire
universe enjoys a lovely scenery of the spring season under its bower
in the form of hearing,—luck that brings about the miracle of the
words (oration) securing Supreme Brahman, which the mind along
with speech was unable even to trace and they had to come back
disappointed;—luck that makes it possible for the words to store
in themselves the Supreme Spirit which is not intelligible to know-
ledge and also not securable by meditation. That the speech (of the
disciple) is invested with such infinite beauty is due to the grace of
the pollen of the lotus in the form of the dust of the preceptor's foot.
What more should be said; it (preceptor's love) is not securable any-
where else but in the “mother” declared Jnanadev. (He said further)
"I am only an infant, while the preceptor is the mother with an only
child, with the result that the flow of her affection turns solely towards
me. Oh hearers, the preceptor has showered his kindness on me,
in the way the cloud pours down all its water-store for the sake of
the bird Chatak. Therefore, even from the stray talk in which the
unengaged mouth (the uncultivated tongue) might indulge, an eloquent
discourse, like that on the Gita, emerges. When luck is favourable,
even sand could be converted into gems, and when (with) the longevity
of life (it) has not ended, even as assassin turns friendly. Were the
master of the universe to be pleased and give food for satisfying hunger.
€ven small bits of stone turn into nectar (sweetened) rice when boiled.
In that way when the good preceptor calls one his own, then even the
mundane existence leads to liberation. Just see, did Lord Krishna
—the incarnation of Narayana; the primeval man (gar Fer—God)
the one (all-) revered by the entire universe—did he permit the
Pandavas to be ever in want of anything? In that way, Shri Nivrit-

- tināth brought up and exalted my ignorance to (the same) level of

knowledge. But enough of this; I am overcome with feelings of
affection while speaking. Whoever does possess knowledge to extol
adequately the greatness of the preceptor? Now through his grace,
I am dedicating at the feet of you, saints, the interpretation of the
Gita. At the end of Chapter XIV the Lord of the Union (of the in-

dividual soul with the Diet decl i ;
th, tha
the man of knowledge i y) ared, as an established tru

rahmins (arm) throughout a hundred -
Brahmadev and none else; or that the

XV. PURUSOTTAMAYOGA 449

bliss of emancipation goes to the lot of the man of knowledge alone,
in the way the light of the Sun becomes availabale only to the one having
vision, and to none else. Looking (mentally) round for one who
becomes qualified to attain such knowledge, (the Lord) found only
one such. The magical collyrium shows treasures hidden under-
ground, but the seer must be one born with feet foremost. There is
| thus no doubt that the mind must be very pure to enable knowledge
to get deeply impressed on it. The Lord has, after careful considera-
| tion, laid down as an established truth, that knowledge cannot be
firmly impressed, unless there is asceticism. Lord Hari has further
thought out how the mind can get asceticism. Should one come to
l know that food has been cooked, mixed with poison, he walks away
pushing aside (untouched) the plate (in which the food has been served).
| In that way, once the fact of the mundane existence being only transi-
| tory, is firmly impressed on the mind, asceticism, even though pushed
| away would closely follow you. The Lord is preaching in Chapter
XV, how it (mundane existence) is transitory, by giving it the form
of a sham tree. A (common) tree, if pulled out and re-planted with
the roots upwards and the top downwards withers away; but this
tree is not like that. With the aid of this simile (of a tree) the Lord
has skilfully swept out clean the cycle of mundane existence. This
Chapter XV is intended to prove the nullity of the mundane existence
and to establish in one’s self the truth of the proposition viz. “I am
myself Supreme Brahman.” I am now going heartily to lay bare the
Secret of the Sacred Work (Gita) and do hear about it." The King
of Dwaraka—the full moon, bringing into full tide the ocean of bliss,
further said, **Oh Son of Pandu (there is) the semblance of the universe
that obstructs the way leading to the abode of the Supreme Self;
this universe of vast expanse is not the munc
the form of a giant tree, which is static. But is it not like other trees,
that have their roots at the base and the branches upwards; and con-
sequently it cannot normally be brought under control. However
extensive the top, were an axe to be applied at the base ora fire applied
there, the tree is cut at the base and topples down with its branches.
But this tree cannot be easily felled down. Oh Arjuna, it is such a
novel tale to narrate that all is extraordinary with this tree.. The
growth of this tree is all directed downwards. The Sun is a an im-
Measurable height, while his rays spread out downward nta
Way the growth of this tree is downwards in a d is ko
The floods of water occupy the entire cavity of the sky A i SUE ©
World dissolution; in that way every nook and corner of the universe

dane existence, this is

29

450 JNANESHWARI

is stuffed with this tree; or after sunset, the night gets fully stuffed
with darkness; in that way the sky (space) is packed to its fullest
capacity by this tree_It (tree) bears neither any fruit that could be
tasted nor any flower that could be smelt. What exists is this tree by
itself all alone, Oh Son of Pandu. It is top-rooted; yet it is not (first)
up-rooted and (then) placed in that (topsy-turvy) position; and con-
sequently it is ever fresh and green. Even though truly called up-
rooted, still, it has also got innumerable roots at the base. Owing
to rank growth of grass (round about) there, grow its branches in
the tuft of its descending shoots (maat). As in the case of Pimpal,
Vata and other trees, similarly, Oh Dhananjaya, it is also not the case
that it has got branches only at the base. There appear in abundance
branches on the top-side also. It looks as if the very sky has become
its (tree’s) foliage or the wind has taken the tree-form or the three
different states (namely creation, sustenance and end) have appeared
in incarnation (in the form of this tree), Such a big (world-tree), with
its upwending roots has come into existence. What is its top, what
are the marks of the base, how and why it is down-spreading, and how
are its branches, what are the roots at the base, what and how are
the branches in the upper region, and why it is called ‘Ashvattha’
—all these queries have been answered by that self-knowing God.
All this I would make clear in select and choice phraseology, so that
you will be able to realize it fully. Hear you, Oh lucky one; this is
a befitting occasion for you; so hear it attentively, creating ears (to
hear) all over your body! At these words dripping wet with affection
for the hero amongst Yadavas, Arjuna became attention incarnate.
His longing for hearing got as widely spread out as if all the ten direc-
tions wanted to embrace the sky with the result that what was preached
by God (Lord Krishna) was felt (by Arjuna) as too scanty. Lord
Krishna's discourse was as wide as the ocean; but a second Sage
Agastya was created in the form of Arjuna, who wanted to sip it at
a single draught (ocean in the form of discourse). The Lord perceived
a strong and sweeping wave of longing rising in Arjuna's heart at

E the Lord got pleased and waved around him (his own happi-

siaaa |

PATTI MPT STER |
al SUE IT fu

iT

XV. PURUSOTTAMAYOGA 451

THE EXALTED-ONE SPAKE:

1 “With up-wending roots and down-spreading branches, they
speak of an Imperishable Asvathha Tree, whose leaves are
the Vedic Mantras: who so knows it, (truly) knows the
Veda. (72)

Bhagawan then said, “Oh Dhananjaya, (monistic) Supreme Brahman
is the topmost level of this tree and it (Supreme Brahman) has derived
this position only on account of this tree. Ordinarily, there exist
no distinctions such as middle, top, or bottom in regard to a single
entity—monistic Supreme Spirit. It is a sound that cannot be heard
(by the ears), the nectar (fragrance) in a flower that cannot be inhaled
(by the nostrils), and the bliss experienced without sexual enjoyment.
It is on this side as also on the other, in front as also at the back, it
exists by itself; it is invisible, yet can only be seen without a seer. It
gets converted into universe with names and forms on account of its
attributes. It is knowledge without a knower as also without the
object of knowledge, and it is the sky stuffed with unalloyed bliss.
It is neither the effect nor the cause, it is neither qualified by dualism
nor monism and exists by itself all alone. Such is Supreme Brahman;
it is the topmost level of this tree. And now hear how the up-wending
roots blossom forth. That what is known as Maya, is unreal, nothing
else but illusion, and can (as well) be described as the progeny of a
barren woman; and has in vain got the name Maya. It is neither true
nor untrue and cannot bear even an iota of reason, and yet it is said
to exist from time immemorial. It is the chest (full) of diversities,
it is the sky having the clouds in the form of the world-lives, or a folded
piece of cloth in the shape of the totality of forms. It is a small seed
of the world-tree, the canvas or the wall on which the picture of worldly
existence is painted; it is the lamp of perverse knowledge (infatuation)
in a solid, massive form. That Maya abides in Supreme Brahman
practically in a non-abiding condition, and, therefore, whatever
transactions take place at her hands are all through the splendour
(power) of Supreme Brahman. (It is like) one (over-taken by sleep
(who) feels stupid and dull, or like the snuff (of the wick) of a lamp

that dims its light, or like a lover, finding in a dream a young us
asleep by his side sharing his bed, and then fancying e su enly
awake and embracing him (although there 100 suc a foe
bracing), and yet he feels the act satisfying his oh Dien isla
bear the same relation to Supreme Brahman, and, O ananjaya,

452 JNANESHWARI

the non-cognisance of Supreme Brahman itself, is the root of this
(mundane existence) tree. This deep ignorance (on the part of the soul)
of Suprerne Brahman, constitutes the bulbous root at the bottom
(of this tree) and is named the seed-form (distrata) in the Vedas. (This)
profound slumber in the form of deep ignorance is called the seedling
(blossom-ssr$:*T4), and from this arise states of sleep and awaken-
ing which are called the fruit (vna) of Sushupti ( yaf«r-slumber).
These are the different terms used in discourses of the Vedas. Yet
that apart: nescience in short is the root (of this world-tree). The
upper part of it is the pure soul and below it the shooting roots that
grow thickly in the cavity (312 -made around the foot of the tree to
receive water) in the form of Maya. Downwards get created in-
numerable and diverse bodies from which issue forth shoots all around
wending downwards vigorously. In this way, roots of the world-
tree derive strength at the top (from Supreme Brahman) and then
there is formed downwards a tuft of sprouts. The first of these sprouts
is intellect (ewe) that tender leaf developed out of self-consciousness
(Raaf). Lower down shoots up another sprout with three leaves.
This sprout is egotism while the three leaves are the three Gunas-
Sattva, Rajas and Tamas. This sprout (egotism) creates a twig in
the form of intellect and fosters diverse feelings giving freshness to
another tender twig issuing forth called the mind. In this way issue
forth from this tree, through the strength of the upwending roots,
tender twigs in the form the aggregate of the four internal organs
(agen. afz (intellect), 2. wa (Mind), 3. ag% (egotism),
4. faa (heart) dripping wet with the juice (in the form) of mental
fancies (famea). Then issue forth the Jong and straight branches
of the five gross elements viz. the sky, wind, fire, water, and the earth.
On these shoots grow wondrous, tender and very soft leaves in the
form of ears and other sense-organs with their objects. Then issues
forth a shoot of (the organ of) speech (aig?) and with this, increases
doubly the growth of the organ of the hearing and there appear further
shoots of roots (#1) in the form of desires. Then issue forth creepers
and leaves in the form of the body and the skin and from these further
ssue forth sprouts of touch—sense and there then arise excitement

i

at passions in profusion. There then follows the foliage in the form
of diverse forms, (to see which) stretch out long shoots of roots 17
the form of eyes (vision) which run aft

E k ; er (various forms) with intense
E cr Then issue forth different branches in the form of taste
rom the tongue with the resu]t that foli

; 7 i
i j age in the form of desires gro
in profusion on the tongue. With the issue of a sprout in the form

XV. PURUSOTTAMAYOGA 453

of smelling, the shoot in the form of the organ of smelling gets strong
and there is created a greed in it. In short, these eight viz, intellect,
egotism, mind, and the five gross elements promote a vigorous growth
in the world-tree-nay the tree gets greatly extended through the
combination of these eight. The semblance as silver of the mother-
of-pearl makes that silver take the shape of the shell itself; or the
expanse of the waves is proportionate to the wide séa-surface; in
that way, the Sole Brahman takes the form of the world-tree born
of nescience. While in a dream, although all alone by himself, one
becomes the entire paraphernalia, and dream-stuff himself; in that
way the entire growth and expansion of this tree is nothing else but
Supreme Spirit itself. Enough, however, of this. Such a wonderful
tree is created, its sprouts in the form of intellect, etc. growing down-
wards. And now I tell you and hear: why the learned have named
it as ‘Ashvattha’. “Shva” (»1 —) means the (next) morning: yet the
world-tree has no certaitny of surviving till then. The clouds change
colour almost every moment, or a lightening does not exist in a
complete form even for one moment, or water cannot sustain itself
on a quivering lotus leaf or, the mind of a man in distress cannot
remain steady. Similar is the state of this tree. It gets destfoyed at
every moment and therefore it is named ‘Ashvattha’. Some name
Pipal tree as ‘Ashvattha’, but the Lord Shri Hari does not hold this
view. Even if it is called Pipal, it (the name) would also be made to
fit in; but we are not concerned with how the people name it. There-
fore (you hearers you do) hear of this unique theme (7 ); this world-
tree should be called ‘Ashvattha’ consequent on its momentary exist-
ence. There is, moreover, the great celebrity of its being ‘Imperish-
able’. But its esoteric meaning is like this: On the one hand the sea
loses its volume (getting evaporated and formed into clouds), while
on the other hand it gets replenished through the rivers (water that
Tuns into it). Consequently it neither gets reduced nor increased, but
remains full; but this is subject to the clouds and the rivers continuing
their correlated activity. In that way coming into existence and ceasing
to exist, on the part of this tree, take place so rapidly as could hardly

be perceived (a4) and therefore the people call it Imperishable.
wealth) yet in a way

A charitably-disposed person spends all his ( ;

Saves (in d CO of SOLDE merit): in that way this tree d om
imperishable through its (perpetual) dissipation. The Ko o d
chariot moving very fast appear stationary and ae tot oe ;
in that way, in course of time, a branch of the worl T RE m
Of beings gets withered and drops down, but is replac y crores

454 JNANESHWARI

of new sprouts. Yet it is not perceived when it (one set) disappears
and crores of others take its place, like the piles of clouds (appearing
in the sky) in the month of Ashadha (June-July), At the completion
of the world-dissolution the entire universe is extinguished: simultane-
ously however new (branches) forests of the budding universe spring
up. (Similarly) at the time of the world-dissolution, the destructive
stormy winds make the bark of the universe (tree) fall off, but clusters
of new aeons, begin to blossom forth simultaneously. The reign of
a (New) Manu (Hradz) follows that of the preceding (outgoing) Manu
or one reign succeeds another; in this way go on the cycles of Manu's
and races in the way new shoots (joints: parts) issue forth from the
existing shoot (joint) of Sugar-cane. At the end of Kaliyuga (the last
of four ages of the world—#a -Aqat —gTWTX — Hail ,) the dry barks of
the four Yugas drop down. Simultaneously, however, the bark of
the incoming new Yuga (Jq) is formed in double proportion. The
current year comes to a close and the new one is ushered in. Similarly
a day passes away and a new one comes in, but all this is not perceived;
or in the case of breezes of wind where one ends and where the other
begins is not understood. (In that way), it cannot be known when
and how many branches fall off and new ones come in. À young
shoot (fs) in the form of a body drops down and instantaneously
many new ones sprout out (in its place), and therefore, this world-
tree is considered imperishable. The flow of water of one current
passes away fast and is followed and joined immediately by another
(and in this way the current appears unbroken and continuous per-
petually). So it happens in the case of this world—tree and the world
considers this non-perpetual thing as a perpetualone. Crores of. ripples
arise and disappear (in the sea) within the space of time taken by an
€ye to open and to close; yet the ignorant think that the ripples are
perpetual. The crow with one common eye-ball in both the eyes
turns it from one to the other and vice-versa in a moment’s time,
with the result that people are erroneously led to believe that there
ER o ono top (fm) whet
ground although actually f ae A d TUM and Stick UPN n
Why go searching f. y last whirling, because of its rapid motion.

8 far off (to find out parallel events): a fire brand,

op waived fast round and round in darkness, looks like an un-
roken circular line of fire; in that way the creation and end of this
tree are not perceived, with ther

esult th i it imperish-
able. Yet the learned see its fa gi cnorenteallu e

st motion, realize its transitory tenure
and know that its creation and end take place crores of times within

XV. PURUSOTTAMAYOGA 455

(a space of) one instant. One that has realized that this world—tree
has its root in nothing else but nescience and that its existence is un-
real and only momentary—such a one I call, Oh Son of Pàndu, ‘All-
knowing': and he alone is revered in the theories and established
truths propounded in the Vedas. To the credit of such a man of know-
ledge alone goes the fruit (reward) of all Yogas—nay such a one
alone keeps knowledge alive. Enough of this however. Who could
praise in adequate terms (the greatness of) one who realizes the
transitory tenure of this world-tree?

Woe TAIT SITHT
TITS ATTA: |
STA aera
siae er Aes WU

2 “Downwards as well as upwards are its branches extended,
waxing strong by the Gunas, with the sense-objects for their
leafage. Downwards do the roots (and rootlets) successively
spread—being tethered-on to the Karmans—into (this)

world of humanity. (144)

This world-tree which has got branches extending downwards, has
also got plenty of branches shooting straight upwards. The branches
that have shot upwards have also got roots issuing from them and
from their bottom also issue forth and spread out creepers and foliage.
This we have already said before in the beginning and hear it over
again explained in simple words. There is created from Nescience—
the admitted root of this tree-(Maya) the eight constituents such
as intellect and others along with vast woods in the form of Vedic
knowledge. First shoots out from the bottom (of the tree) a great
Polygon consisting of four orders 1) Swedaja ( &a&sr - born from
Sweat), 2) Jarayuja (srxrqs-born from womb), 3) Udbhija (sehr
a plant or tree bursting forth from soil), 4) Andaja (ass -produced
from egg). From each of these springs forth 84 lakhs of sub-orders;
each sub-order or species has infinite twigs in the form of individuals
belonging to it. Some of the branches shoot up straight, and on these,
there arise crosswise sub-branches and twigs of different worlds,
and these constitute the grades of different classes and sub-classes

of beings. The individual distinctions such as female, male, or nee
are then stamped (on these) according to their respective nature.

456 JNANESHWARI

The aggregate of beings with forms waxes strong during the stage
of Nescience, in the way dark and new clouds crowd in the sky during
the Monsoon season. Then the overgrown branches of the tree get
bent down with their own weight, and also get entangled into each
other with the result that the Gunas (Constituent—aspects) become
excited and the winds in the form of their excitement begin to blow
violently. With the stormy blowing of these winds in the form of the
excitement of the Gunas, the world-tree with roots up-wending gets
torn in three different places in the form of different worlds. With
the breeze of the Rajas Guna dashing violently, the branch represent-
ing human order gets fat. That branch neither ascends up nor curves
down, with the result that it gets crammed in the middle, and sub-
branches in the form of four castes issue forth cross-wise from it.
There then spring forth and sway backwards and forwards plump
and fresh-looking twigs, adding beauty to the branch, in the form of
Vedic dicta full of foliage in the form of mandatory and prohibitory
injunctions (precepts). Riches and passion then spread out, and
from these, keep on shooting out, ever new sprouts in the form of
enjoyment of worldly pleasures of momentary duration. Prakriti
then waxes strong and there issue forth countless sprouts of action—
good and bad. No sooner the old and worn out bodies, rendered
feeble, consequent on the enjoyment (of sense-objects) drop down,
than new ones Spring up and grow fast. Similarly, new and beautiful
foliage in the form of Sense-objects such as speech etc, glittering in
their natural and attractive colours, keep on springing up. With
the Rajas storming violently in this way, the tuft of the human (order)
branch has extensive growth, and the mortal world gets properly
set up. When the storm of Rajas subsides for a while, the Tamas
waxes strong and begins to roar. With this, new foliage in the form
of Wicked desires begins to spring forth on the lower side of the human
order-branch, while twigs of evil actions begin sprouting out. Rough
and rugged shoots of evil actions sprout out straight and the twigs
appear full of foliage in the form of errors. The three Vedas—the
Rik., the Yajus, and the Sāma—which lay down positive precepts
and prohibitory injunctions, should be taken as the leaves oscillating
on the tips of the branches. The Atharva Veda (Agamas) which
propounds black magic—the cause of great harm to others—issues
Sea oe creepers of desires. As this process conum
while the branches x a Tani 3 peas ons et strong ae
Then shoots up anoth ee Pocus cmpsichoses mu D j

er big branch representing very heinous 4?

XV. PURUSOTTAMAYOGA 457

wicked class of beings (srveremt), in the jumble of which are entangled
those that fail to perform the prescribed actions owing to infatuation.
Then arises and spreads out, a rank growth of innumerable and cross-
wise branches in the form of animals, birds, swine, tigers, serpents,
scorpions, etc. etc. All these branches, Oh Pandava, remain ever
fresh and blooming and they get laden with bumper fruit in the form
of (sufferings of) hell. The shoots in the form of evil actions, in-
volving also violence, go on fast growing throughout life after life.
In a similar way, spring up branches representing trees, grass, iron,
earth, stone, etc. and they are also laden with fruit. In this way, Oh
Arjuna, go on growing down-spreading branches representing (from)
the human order down to the very immovables. Therefore the
branches representing human order should be considered as the
starting point of the lower portion from which’ the world-tree begins
to expand downwards. Otherwise, Oh Partha, considered from the
point of view of the original root at the top, the middle branches
have to be taken as the lower ones. But the branches of Tamas and
Sattva Gunas in the form of actions good and bad, have spread out
upwards as also downwards in this tree. The foliage of this tree-the
three Vedas- blossoming out, Oh Arjuna, can have no existence except
for the human order. Therefore, the branch of the human bodies
although arising out of the upwending root, is itself the root of the
growth of activism. The state of things in regard to the tree in general
is also similar. As the branches go on getting strength, the roots go
deeper and get more strong and as these roots get strong, the tree
spreads out more widely. So also this (human) body. There is the
activism, so long as there is the continuity of human body, while
transactions (actions) do take place and there is no stopping of them
So long as there is the body. Therefore, the Lord of the Universe,
says that the (human) body is the root of the world—expansion. With
the subsidence of the Tamas form, the Sattva Guna begins to blow
violently. At this, blossoms of righteous acts spring forth from the
branch of the human race, and there is a rush of shoots of good actions.
Then dawns knowledge and with it the intellect becomes stronger,
With the result that there is created a tuft of new shoots (of intellect).
The long and thick shoots (ate) of intellect get strengthened and
there issue forth sub-branches of inspiration, and the light of the

ce i t with the support of the power of
INANE straight and beautiful shoots

discrimination. There then issue forth à SES,
of righteous disposition through the foliage of devoiion aes
(Wet) with the juice of (sacred) intellect. The sound ©

458 JNANESHWARI

Teachings resounds on the tips of rank shoots of good conduct. Then
there issue forth innumerable leaves and foliage in the form of good
manners, Veda-enjoined duties and sacrificial rituals, etc. Then issue
forth twigs of austerity laden with sense-control and comprehensive
self-governance, and these twigs give birth to tender but big branches
of asceticism. Shoots of special penances issue forth from the sharp
ends of the blossom of fortitude and wend upwards straight to a great
height. They bear a thick foliage in the form of Vedas which makes
a fluttering noise of learning when the winds of Sattva blow violently.
Then begins to grow up the extensive branch of religion and from it
sprout out straight branches of birth, having cross-branches yielding
the fruit of (residence in) heaven and other worlds. There is another
branch of salvation (through holy conduct) which is full of ruddy
tender leaves in the form of absolute indifference to worldly pleasures.
The side-shoots of the Sun, the Moon, and other stars, also the manes
and sages and the learned sect (faarax—a type of Demi- Gods) also
begin to sprout out. High up over and above these, are the tufts of
the branches of heavens covered up by bunches of fruit, and higher
up still rise the big branches strengthened by austerities of sages
Maricha, Kashyapa, etc. In this way spread out one over the other,
upwending branches, slender at the bottom and heavy at the top,
being laden with rich fruit-growth. Besides, from the tips of the
fruit-growth that takes place on the upwending branches, issue
forth sprouts, Oh Kiriti, of Gods Brahmadev, Shankara and others.
The heavy load of fruit-growth, makes the branches double (fold
over) and they rest on the roots. Similar is the state of the ordinary
tree. When overloaded with fruit, the branches automatically bend
low and rest on the base of the trunk. In the same way when the world-
tree gets laden with increased knowledge, its growth, Oh Son of Pandu,
bends down and finally rests on its root from which the tree has sprung
up. Therefore, there is no Scope for the growth of beings higher up
than the regions of God Brahmadev and Shiva. Once these heights
are reached, there is then only Supreme Brahman above (which the
being attains). But this apart: even the Gods Brahmadev and others,
Moose cannot come up to the level of the uow oda
and others but p ipei Drarehes well-known Byithenamss e d

So. instead ‘of Benne He ene cumbered by oy fuieroni es

into the region of aa S AU M patent bi page Up Gee A nt

of the foliage, all branches from uu e ruin this way, on aer

up to the branches of Gen Eu unen order (in the mid t

$, Brahmadev and others,—all get sho

XV. PURUSOTTAMAYOGA 459

up very high. The topmost branches, Oh Partha, of God Brahmadev
and others having all issued forth from the human order, the human
order branch is called the lower root. In this way, we have described
to you this unique world-tree-with branches at the top as well as
at the base and the roots at the top. So also we discoursed clearly
on the roots that lie at the base of the tree; and now I shall preach
how the tree could be uprooted and do hear about it.

a Sree aaa

aA + atfed a aa i
wierd gaea-
Ragan eds frat uu 3

3 "Here (however) is its (real) form as aforesaid not encounter-
ed: neither its end, nor its beginning, nor again its static mid-
dle. This Ashvattha with its roots firmly infixed, one should

first cut down with the hard weapon of ‘Non-attachment’:
(210)

Oh Kiriti, here will arise in your mind a doubt—whether there could
exist any means through which such a big tree could be uprooted,
—a tree whose top branches have reached the very region of God
Brahmadev, while the root is infixed in the formless Supreme Brahman
at the top—a tree, the branches at the base of which have pierced the
very earth, while the branches growing at the middle form the human
order. Do not harbour any such doubts, as to how such a vast and
Strong tree could be felled down. It will hardly involve any trouble
to cut down this tree. Is it ever necessary (physically) to drive out
a (imaginary) goblin in order to remove children’s fright? Does it
ever involve any trouble to pull down the fortified city of the Gandhar-
vas («rds —a fanciful city in the cloud-land) or to break the horns
of the hare, or ro pluck the flower of the sky? In that way, know ye
Warrior, this world tree is an unreality. Wherefore the fear to destroy
it? What we described ás the branches and the roots (of the world
tree) is like filling the house with the progeny of a barren woman.
Could the talks in a dream be ever realized in the awakened state?
In that way, the story about the tree is as feeble (as the dream). Had
it not been like this as described and on the contrary had the roots
of the tree as also the tree been really firm, who 1s there, born away
us, (siat) who could dare uproot it? Could the sky ever disappear

aN

460 JNANESHWARI

merely by puffing it out? Therefore, O Dhananjaya, the form of
the tree we described is all an illusion, like serving to a king, clarified
butter (prepared from the milk) of a tortoise. Lakes of mirage (water)
appear to the vision (as existing) only from a distance: could rice
and plantain be grown on that water? If Nescience itself is unreal,
much more so must be the effects resulting from it. Considered from
this correct standpoint, the world-tree proves wholly unreal. The
tree is said to be endless, and in one sense it is true. Could slumber
ever come to an end so long as there is no awakening (from the sleep)?
Or could there be a dawn, while yet it is night and it (night) has not
ended? In that way, so long as the illusion is not removed by right
thinking (faa), there would be no end to the world-tree-Ashvattha.
So long as the stormy wind does not stop blowing and get calm, there
must roll unceasingly (over the ocean) innumerable waves. With
the Sunset disappears the illusive mirage; or the light disappears
when the lamp (flame) is sniffed out. In that way it is only when the
knowledge, (which devours pristine Nescience) stands out (arises),
that there is an end to the world-tree, and not till then. Similarly
it (the tree) is said to be beginningless and if viewed from that stand-
point, it is not an imputation (az ), but (is) a fact. There is not a
particle of reality in this world-tree. Therefore, how could there be
any beginning for a thing that exists not at all. It would be reasonable
to attribute beginning to a thing that really is created somewhere:
but where could there be a beginning for a thing which never existed
at all. How could there be a mother for one who is never born at all?
In short, there being no world-tree at all, it proves itself to be beginning-
less. How could there exist any horoscope for a son born of a barren
mother? How could one imagine the existence of blue ground in
the sky? Who could pluck the stem of a sky-flower? Therefore,
how could there be a beginning for the world-tree which exists not
at all? The non-existence of an earthen pot is self-established (ax10-
matic), so long as one is not prepared at all (out of clay): so is this
tree, entire with its roots, without a beginning (it being non-existent).
In this way, Oh Arjuna, just See; it has neither a beginning nor an
end: there is merely a semblance of its existence in between but it I$
all a false one. The Worldly existence (tree) like the mirage, which
ioe ae bom the Brahman mountain, nor goes and enters ne
d P s zu as existing in between, has neither a beginning v
Such (mundane dia MEE E qe noveltyact the exist ane
feels (as real) the nd 1s falsely felt at times. The man of Nesc E
ane existence in the way is felt the existen

i My : Y.

XV. PURUSOTTAMAYOGA 461

of a multicoloured rainbow. The (tree of) worldly affairs deludes
the vision of the ignorant (by making them believe in its existence)
just as a skilful actor deludes the spectator (by playing different roles
in different costumes). The sky appears dark-coloured (surfirmr)
even though it is not so; yet it appears so only momentarily (that
state not lasting long). An unreal thing seen in a dream is considered
real (in that state); yet is that (feeling) capable of achieving any per-
manence and continuity? In that way its (world-tree's) momentary
semblance is also unreal. It appears to the vision as existing, yet it
cannot be grasped (even if one tries to grasp it) like the reflections
in water of the pranks of a monkey. The semblance comes and goes
so rapidly, that its speed cannot be compared even to the fickleness
of the ripples on water or to the quick movements of lightning. One
cannot know if the stormy wind at the close of summer (Grishma
season) is coming from the front or from the back: similar is the state
of this world-tree. In short it has neither a beginning nor an end;
it has neither any form nor any state. Why then should there be any
trouble in felling it down? This unreal tree grows continuously
(without stop) on account of one's nescience: therefore, O Kiriti,
cleave it with the weapon in the form of the knowledge of Supreme
Self. Otherwise, the greater use you make of remedies other than
that of the Knowledge of Supreme Self—the more entangled you
will get in the meshes of the tree, and when once (you are) so entangled
there will be no limit to your wanderings up and down amongst the
branches. Therefore, hue down its (the tree’s) root—the nescience-
completely, with the real knowledge of the self. It is sheer waste of
energy to try and collect sticks to kill an (illusory) serpent (created
in imagination out of a rope. (It would be like) one getting drowned
in a real streamlet while running about in search of a raft for crossing
Over the river Ganges in the form of a mirage. In that way (it is like
this that) while devising means of destroying the unreal world-affairs,
one should experience a reverse and have to face the suong wind in
the form of the notion, “the world-affairs are all real”. The only
remedy to heal up a wound caused in a dream is to awake. In that way,
Oh Dhananjaya, Knowledge is the only sword to cut down the root
viz. the Nescience. One's intellect ought to secure an ever new and

unbreakable strength of asceticism, so that one can easily handle
asceticism discards the triad

the same (sword). With its advent s
(Religion, Riches and Passions) in the way a dog UR B
and undigested food. The sweep of asceticism EIS T i T
that it should make one feel nausea for everything. Then shou

462 JNANESHWARI

cast off the covering in the form of the conceit for the body, and this
weapon of knowledge should be held firmly in the hand (palm) of
the inward perception. It (the weapon) should be rubbed on the
whetstone of discrimination and sharpened with the notion, “I am
myself Supreme Brahman”, and cleansed with the polish of the
realization of the Self. Even after this, one should weigh ones own
strength by holding it (weapon) in the firm grip of his fist in the form
of resolve and then try it once or twice. Then one should balance
it in his hand with the strength of contemplation. When the weapon
and the wielder have become one by constant contemplation, then
there would then be nothing (in the universe) that can withstand its
onslaught. The weapon in the form of the Knowledge of Supreme
Self, will not, with its sharpness in the form of non-dualism, allow
the world-tree to exist anywhere, in the way the wind at the beginning
of Sharat (autumn) season clears the sky of all clouds, or just as the
sunrise devours darkness, or just as the state of awakening does not
allow the dreamy state to survive. In that way, the sharpness of the
weapon in the form of the realization of the Self will do its work.
Then would cease to appear altogether, the top-roots as also the tuft
of the down-wending branches ete, just as the mirage ceases to appear
in the moonlight. In this way, Oh Master Warrior, should be cloven
clean, with the weapon of the knowledge of the Supreme Self, the
world-tree Ashvattha of the top roots.

ad: We aq foia
afer wat fradfa wa: |
waa are quu sud

aa: safe: Tae gemitu v a

4 "And then should one explore that place, where reaching,
they have not to return (down) again, (having reached the
inward conviction:) ‘I am attaining to that same Primordial

Purusa from whom had proceeded the Creative-urge of M a
(2

sed the form of the Self, which is self-same
o as ‘this or that.’ But the fools create another
by looking into a mirror; you should refran
in the way these (fools) do. The proper way
u would (view): 1) the subsoil water-springs

Then comes to be reali
and cannot be referred t
one (of the same form)
from taking to duality
of viewing it is, as yo

"2

XV. PURUSOTTAMAYOGA 463

remaining stored up in themselves in the absence of a dug up well
(on the spot), or 2) the reflection of the disc (of the Sun or the Moon)
getting extinguished in the original (disc) after the water dries up,
or 3) the merging into the (big) sky, the small one appearing in an
earthen pot after the smashing of the pot, or 4) the extinguishing
into itself of fire after the tinder is completely burnt. The Self must
be viewed, Oh Dhananjaya, in these ways. This Self-viewing is like
the tongue tasting its own self, or the eye seeing its own eye-ball or
like splendour getting merged into itself, or the sky rolling on itself,
or the water rushing into a water bag. The viewing of one’s own self
with non-dual vision is like all these, I declare. That which should
be seen without seeing, or known without knowing, and that what
is called the place of Adyapurusha (əmerge9 —Primordial Purusha)
—in regard to such, the Shruti (Vedas) has had to take the supporting
pillar in the form of attributes and then it (Shruti) raises its tongue
for delivering a discourse and vainly indulges in the loud and pompous
chatter of name and form. The seekers getting tired of the pleasures
of this world as also of the Heavens turn to the path of the knowledge
of Yoga (Union with Supreme Self), taking a vow that they would
reach the place and would not return from it. Laying a wager of
complete indifference towards worldly affections, they start from
the base of worldly affairs and transcending the precipice in the form
of activism in the region of God Brahmadev, leave it behind. Then
sweeping clean all egotism, they secure a mandate to reach the original
Home of the Supreme—that home from which emanate the expansion
of a series of worlds like the vain but expanding (dry) hopes of an
unlucky person, that Supreme Home, out of the ignorance in regard
to which is felt, as existing, this limitless expansion of the universe
and there dwells the false notion of duality such as ‘I’ and ‘Yow.
That Primeval Supreme form of the Self, Oh Pārtha, should be viewed
by one’s own self, like the snow getting frozen by itself. There is one
more mark, Oh Dhananjaya, of such viewing of that Self, and it is
that there is no returning from it, once it is reached. But such teaching
can be secured only by persons who are completely saturated with
knowledge in and out like the waters of the deluge at the world-

dissolution.
faatanter fata qatar
aaraa ffe: |
zalaga: Gag aa
Taaa: Tenet aq UY Ul

464 JNANESHWARI

5 “Rid of (all) arrogance and infatuation—having conquered
the foible of attachment—incessantly absorbed in the Self
—with the passions driven backwards—released of (all)
dualisms known as ‘pleasure-pain’ (and the like) —they, the
unbewildered, attain that Place Immutable. (285)

Only those whose minds have dropped all sense of dignity and in-
fatuation, in the way clouds clear out from the sky at the close of
the monsoon; or those that never get into the clutches of emotions
and passions that surround them in the way kinsmen discard poverty-
stricken and cruel ones getting sick of them; or those whose activism
has gradually dropped down on account of their powerful attainment
of the Supreme Self in the way a plantain tree topples down after
bearing fruit; or those whom all fancies and ideas have left altogether
in the way the birds leave off and fly away from a tree on fire; or those
in whose mind is not left even an iota of that distinction on the soil
of which grass in the form of weak points and shortcomings sprout
out vigorously; or those from whom conceit for the body as also
ignorance have run away like darkness from the Sun; or those whom
the duality full of ignorance has altogether deserted in the way the
body of a being suddenly drops down with the expiry of the life-
period; or those with whom there is a perpetual famine of dualism
in the way there is (famine) of iron in relation to ‘Paris’ (Ra), or
of darkness with the Sun; or those, before whom do not stand, even
for a moment, the pairs of opposites such as pleasure and pain (and
others) that are always perceived in the human body; or those that
are not attacked by pairs of. opposites like pleasure and pain and
others in the way securing a kingdom or meeting death, both seen
in a dream, do not with the return of the awakened state cause any
delight or sorrow; or those Swans in the form of contemplative men
that have taken in the milk of the Bliss of the Supreme Self separating
-(and discarding) water in the form of things not spiritual; or those
p have with the vision of knowledge brought together and con-
m S RM an undivided solid mass the Supreme Self, which a
d MTM pps b have been scattered in a dozen Oe
nthe eee m the way the Sun showers down rain M.
(by the process of he Bi bis rays gets it back agata tod im-
merses into the E E li nom pen! e the
Ganges does into the en 9f the Self, in the way the fo e
ea; or those in whom there remains no 8I?

XV. PURUSOTTAMAYOGA 465

for anything, being able to perceive that they themselves are all in
all, (fully perfect) in the way the sky does not need shifting to any
yonder place, (the very idea of yonder, here, there etc. being impos-
sible); or those in whose mind never arise any ill-feelings in the way
there cannot sprout out any seedlings on a volcano; or those whose
minds are never agitated with passions or any other sort of feelings,
in the way the ocean of milk remains calm and steady, once the churn-
ing rod in the form of mountain Mandar is taken from it; or those
in whom can be traced no shortcomings in the form of desires in the
way no imperfection can be traced in the full Moon complete in all
(her) 16 phases. But to what length one may carry this incomparable
subject? In short, before such (people) the objects of senses cannot
take a stand, in the way small particles cannot take a stand before
(violent) wind. Those that get purified, with the alloy (in them) burnt
up in the fire of knowledge, get merged in ‘there’ (Supreme Self)
in the way pure gold is mingled with pure gold. Now were you to
ask what place the term ‘there’ (used above) represents, know it then
that ‘there’ means that which is ‘Immutable’; that which is neither
an object of vision nor an object of knowledge, nor yet anything that
can be particularised.

q drm wuf a WATS A Was: |

ware a faded oar Wed AA G I

6 “That (Place) neither does the Sun illumine, nor the Moon,
nor the Fire; (and) attaining which they return nevermore:

such is My Highest Abode. (308)

That (Place) is only felt and not illuminated in the way are ordinarily
illuminated (other things) by a bright lamp, or by the Moon or even
by the Sun who illuminates the universe. It remains itself unseen
but makes itself felt in the entire universe. The more the shell-form
ceases to bé felt the more begins to be felt the silver-form, or the more
the rope-form disappears the serpent-form becomes poa ae
In that way, the powerful luminaries—the Moon and the Sun an

Others illumine, because of their remaining screened at That (place)
which is one mass of splendour, pervading all the beings, and giving
brilliance to the Sun and the Moon. Both these are, therefore, mere
reflected lights of that (place), and therefore the ee eae ae
and the Moon is but a part of the brilliance of that (place). The entire

»^

466 JNANESHWARI

universe along with the Sun and the Moon gets extinguished in the
light of that place when it arises, in the way the Moon and the other
stars get extinguished in the light of the Sun when he arises; or in
the way the (false) show in the dream disappears when one gets awake,
or in the way a mirage disappears when the evening sets in. In that
way That place, which leaves no scope for any hallucination, is my
Highest Abode. Those that attain it never return from there, like the
streams that never return once they get merged into the sea, or like
the salt-statue of a female elephant that never returns once it is con-
signed to the sea, or like the flames of the fire that never return once
they ascend in the sky, or like the water that never comes back once
it is poured on the red hot iron. In these ways they become one with
Me on the strength of püre knowledge and get their way back (to the
cycle of births and deaths) completely broken up". Hearing this,
the King of the earth in the form of talent—Partha said, *tyou have
indeed done (me) a great favour, yet 1 have got one request (to make)
and it should be attended to. Those that become one with God and
never come back—do they abide as distinct from God or abide as
one (merged in) God? If they remain distinct, being independent
entities throughout eternity, the talk (the statement) that they do
not return is untenable, since a black bee could never become a flower
in itself simply because it makes contact with the flower. The arrows,
which are quite distinct from the target, make a contact with the target
and then fall back: in that way those beings must necessarily return
after reaching you and making a contact with you. Or if you and the
beings are in their nature one (identical), then who is to make contact
and with whom? Can a weapon pierce itself? There can be no talk
of meeting or separation between the organs and the body; in that
way any talk of union or separatian between those that are not distinct
from you, does not appeal to reason (it being self-contradictory).
And those that are ever distinct from you, shall never be united to
you at any time. It is, therefore, quite futile to raise the point whether
ee TR E n cs attaining you. Therefore enlighten me, P
ME d. a one) on the point as to who they are that dan
jewel of the AT eee n ears goun! oh eana pr dis-
ciplsisiwisdori ca elt D pleased, since it showed t e.
nem Or Ls SCIO: said, “Oh you of great Talent, hoe ae
Bom ve, TE om are both distinct as also not E
One and not at all dist. s ; Md cUndiy myself and they are ae x
(ues om A RES ct: but considered, prima facie, one fee :
€ distinct, Ripples that sparkle on the water appe?

XV. PURUSOTTAMAYOGA 467

distinct (from water); yet they are all the self-same water: or the orna-
ments (prepared out of gold) appear distinct from gold, yet considered
properly they are all the same gold. In that way, O Kiriti, if viewed
with the vision of knowledge, they are not distinct from Me and what-
ever distinction is felt is merely the result of Nescience. Considered
from the point of view of Supreme Brahman, how could there exist
in Me, who am single, another (entity) that can be distinguished in
a distinctive way as different or alike? Were the Sun-disc to pervade
the entire sky and form one solid mass (ball), where could there then
arise his reflections and where should his rays penetrate? Could there
exist anything like ebb and tide, Oh Dhananjaya, to the deluge at
the (time of the) world-dissolution? In that way how could there be
any component parts in me who am single and immutable? Even
the straight water-stream assumes the shape of a curve when two
currents meet together; (also) on account of water there is produced
a second Sun in the form of his reflection (in water). It cannot be
said if the sky is square or round in form and yet it can be described
as such when enclosed in an earthern pot or a Math (hermitage).
One sees himself (become) a king in a dream; does he not himself,
in that dreamy state constitute all—the entire world, and pervade
it? When mixed with alloy, even pure gold shows a different (degree
of) fineness; in that way my pure and holy form (essence) when
enveloped by Maya (ignorance), gives birth to Nescience and that
Nescience embraces the mental disorder (confusion) in the form of
‘who am I?” and being enmeshed in it (confusion) gives the decision

that ‘I am the body’.

weist state stay: AAA: |
weewserftfzarfor safaeatta weft t o u

7 “Of mine own Self a portion—ever enduring —it is which,
in the world of the living, has transformed itself into the In-
dividual Soul. He draws (in his service) the Senses. (five)
with the Mind for the sixth, which inhere in the Prakriti. (343)

the knowledge of the Self gets limited to the body-
form, then it is perceived as a portion of my own self px E
its minuteness. Through a breeze the sea appears to be s of ripples
and it is felt on account of narrow thinking that the ripp. 5 are 2 pus
tion of the sea. In that way as a giver of life to the sue ess anc E

(matter) as also the creator of egoism in the body I appear, in the

When in this way,

468 JNANESHWARI

world of the living, as the individual soul (in the body itself), Oh son
of Pandu. The activity that appears going on round about, to the
limited discerning power of the living being, is called the world of
the living. To take birth and die—to consider these as real is what
I call the world of the living or the mundane existence. You should
view me in this world of the living, as the Moon (as reflected) in water
even though the Moon is outside the water, or as a crystal placed on
red turmeric powder, Oh, son of Pandu, which to ordinary vision
appears red even though it is not itself red. In that way, it is an illusion
that I appear as a doer or experiencer, even though the state of my
being beginningless and a non-doer remains unaffected. Apparently,
the pure soul getting united with the Prakriti, himself starts this flow
in the form of the functioning of Prakriti. Then taking the six senses
—mind and others, as also the sense of hearing and others—Prakriti’s
products as his own, he, (the Soul) begins worldly dealings. As an
ascetic should in a dream himself become his own family and then
should run about in his anxiety for the family and also out of greed;
in that way the soul frogets its self, and taking itself as Prakriti it
dances attendance on her. It then rides a chariot in the form of mind,
passes out through the ears and enters into the wood in the form of
Speech. It then holds the Strings of Prakriti, and turns in the direction
of the skin and enters the wild forest in the form of touch-sense. At
times, it enters the doors of the eyes and from there wanders astray
on the mountain in the form of the objects of vision; or (sometimes)
entering into the field of taste, Oh Warrior, it squeezes (himself)
Into the glen of the objects of taste. Similarly when this (egoistic
soul) body-holder enters the doors of the nose, it wades through the
Jungle of fragrance. In that way making contact with the mind, it
enjoys the Group of Sense-objects.

STI wea aaeb: |
TAn ina aiana i 5 il

8 “Whenever the Master (of these six) attains to a (new) body :
or departs (from an old one), he moves in company, taking

them along, like unto the Wind doun
^ th l the o
from T Source. ie con (361)

Mo xm x (individual) soul enters (and dwells) into a particular
y then only, he begins to feel that he is the doer as also the enjoy”

XV. PURUSOTTAMAYOGA 469

It is only, O Dhananjaya, when one dwells in a place that is replete
with royal splendour (lit. fit and worthy to be the abode of a king)
that he becomes known as a rich one enjoying himself. In that way,
it is only when he (the soul) dwells in the body that the notion, “I
am the doer” gets strengthened; while the senses and their objects
begin to run riot. Or when he (the soul) departs from that body,
he takes along with him, the train (retinue) of the senses. A travelling
uninvited guest (affèr), if dishonoured, (denied reception) takes
along with him the host’s merit ( q"T ): or the connecting thread
of the dancing doll stops all the doll’s movements (when snapped
or disconnected): or the Sun takes with him the vision of the world;
or the blowing wind carries with it the fragrance of flowers. In all
these ways, Oh Dhananjaya, the soul, when departing from the body
carries along with him, the five senses and the mind as the sixth.

Ma ay: eit A tat ATTA Wd
aesa ware farararaad ou & N

9 “Indwelling in the ear, the eye, the touch-sense, the taste-
sense, and the nose,—as also in the mind—he experiences

the objects. (368)

Then either here (in the world of the living) or in the Heaven, whatever
bodies he dwells in, in them he spreads out i.e. adjusts his mind and
other senses. When put out, a lamp takes away the light, Oh Pandava,
but with its re-kindling, it (brings back the light), and spreads it out.
Of the same type is the above course. This much only appears to the
Vision of such as do not consider this properly (lit. who are devoid
of discrimination) Oh Kiriti. They consider all this, viz. that the soul
enters the body, enjoys the objects of senses, and then leaves the body
—to be real. The soul in fact recognises that this coming, going,
doing and enjoying is all the doing of the Prakriti (Maya).

weed feud arr spes aT Uem |
frqer agaa weufer UH! $e oU
qeedt rfi aeaa EATA |

aasaga dd Tea: Ut kk N

470 JNANESHWARI

10 “As he departs (from the body), or sojourns (within it), or
has the sense-experiences in association with the Gunas, the
deluded ones do not perceive him: (but) those with the eye
of wisdom perceive.

11 “The Sages, striving (through concentrated meditation), like-
wise behold Him as dwelling within; but those, the thought-
less ones, that have not redeemed their self, are not able,
although striving to behold Him. (373)

But with the bundle (frame) of the body standing erect, with the
sentiency visible in its movements, the world says that the soul has
come (to birth): Similarly the senses, in association with the body,
function in their respective objects, and this is called the enjoyment,
Oh husband of Subhadra. Then the body getting infirm and feeble
through exhaustion consequent on the enjoyment (of sense-objects),
becomes still and then they loudly lament that the soul (active
principle) has gone. Would it be right to believe that the wind is
blowing only if the tree is seen shaking and fluttering, and to say that
there is no wind because the tree is not shaking, Oh son of Pandu?
With a mirror placed in front, one sees his (external) appearance
(reflected) in it. Is it right to suppose that the appearance came into
existence only then, and did not exist before? Similarly, with the
removal of the mirror, one’s reflection naturally disappears: is it to
be deduced (from this) that the (original) thing has ceased to exist?
The sound is the property of the sky; but it is imposed on the clouds
giving it the name ‘thunder’: the clouds pass with great speed over
the Moon, but it is commonly believed that it is the Moon that runs
(and not the clouds). In these ways the coming (into being) and
departing (perishing) of the body is, through illusion, imposed by
the ignorant (the blind) on the powerful, attributeless soul (without
any just cause). There is a separate class of (right) thinking person?
who discern that the soul ever abides in its own (right) place, while
the bodily functions abide in the body itself. (Such) persons, whose
ETT w Apoed in the body-case owing to the attainment 9
NE ee oe arene main inspiration Cou
out like the Sn Self, their discerning power having PA
ledge alone view. ANE P thie aSr sun, suan men of e.
gets reflected in the eee ARTE The sky packed "iR l-
; yet the fact that it has not broken and co

XV. PURUSOTTAMAYOGA 471

lapsed into the sea is evident. The sky remains in the sky itself, its
semblance in the sea being unreal. In that way the encasement of
the soul in the body is also a semblance. The roar and bellow of water
remains restricted to the water itself and does not affect the Moon,
who remains all still where she is, even though her reflection appears
oscillating in the water; or a puddle may get full of water or may get
dried up, and the Sun's reflection (appearing in it) may accordingly
appear or disappear; yet the Sun remains unaffected where he is.
In that way, the knowing ones view me as I am even though the body
comes into existence or ceases to exist. An earthen pot and a cottage
may be fashioned and then smashed; the sky (which appears or ceases
to appear in the pot and the cottage), remains self-same as and where
itis: in that way, the existence of the soul is unending and everlasting:
while the body's (existence) conceived through nescience gets into
being and ends, and this the men of knowledge do perceive. The
men of knowledge perceive with the help of pure knowledge that
sentiency neither floods nor ebbs—also neither does it any action
nor cause any to be done. One may secure knowledge, possess keen
intellect to be able to account even for an atom, or may be throughly
versed in all sciences,—yet, were he, with all this, wanting in asceticism
(lit. if asceticism does not penetrate and permeate the mind) he would
not be able to attain Me—the Omnipresent. One may talk volumes
of reason, yet if the sense-objects have taken complete hold of his
heart, he will, I affirm emphatically, Oh Dhanurdhara, never attain
me, (I repeat it thrice). Would the composition of one’s talk in a
dream, ever help to disentangle, the tangle of the worldly existence ;
or could it amount to reading a book were one merely to touch it?
Could any man, applying a bandage to his eyes, appraise the worth
of (a set of) pearls merely by putting them to his nose? In that way,
One cannot attain me, even after a crore of rebirths, simply by re-
peating with his tongue the different Scriptures, but with the heart
full of egotism. Now I make clear to you (how) I pervade the aggregate

of beings all single as I am.

aani Wu mgA SSAA |

asanla enat ad A fata MARR tx

12 “The radiance belonging to the Sun that ULES the entire
world; that which is in the Moon, and in the Fire; that E
understand, is Mine own.

472 JNANESHWARI

All radiance that illumines the entire structure of Universe including
that of the Sun, is all Mine own, from the beginning to the end. On
the Moon there is my radiance—the Moon that provides moisture
to the universe, Oh Son of Pandu, after it is dried up by the Sun
(through the process of evaporation): and the intense heat in the fire,
that burns and digests, is also Mine own.

Tras A AAT SUGTEEHISUHT |
Gort atest: at: AAT WENHT AAR: (b 23 U

13 “Permeating the Earth I sustain the beings through My vital-
force. I also nourish the herbs all, by becoming Soma, whose
essence is the sap. (401)

I permeate the earth; therefore even though (it be) like a lump of.
particles, it is not dissolved in the water of the ocean. I permeate
the earth and enable it to sustain the countless beings that are ap-
parently sustained by the earth. I am, Oh Son of Pandu, the vast
moving lake full of nectar in the form of the Moon. I nourish all
the herbs, and medicinal plants, by providing them with water in
the form of lunar rays through the channels from the Moon-lake.
Similarly, I nourish all kinds of grain (crops) making them abundant
and thus protect all beings by providing them with food. Even though
food is produced, will it suffice if (it is) not supplemented -by the fire

of hunger that brings about digestion and makes the beings enjoy
satisfaction?

HE PAA wear mit gira:
TUT: Tara aga a $Y ou

14 “T, becoming the Vaisvanara (Fire), abide within the body
of animals, and, in association with the out-going and in-
coming Vital Airs, effect the digestion of the fourfold ft As

(40

Therefore, I become the fire by kindling it, Oh Kiriti, in the navel
region of the body of all beings, and working day and night the pai
of bellows (a contrivance to drive air into the fire) in the form of Pran@
and Apana (incoming and outgoing Vital airs), effect digestion ©
unlimited volume of food. I digest all the fourfold food viz. dry;
oily, well-cooked, or badly-cooked. In short, I am the entire world

oo naoůoii

XV. PURUSOTTAMAYOGA 473

as also the feed supplied to it, and I am likewise the fire, the principal
means of digesting that feed. Now with all this, to what length I
should preach to you the novelty of my pervasion. There is nothing
else but myself and I pervade all. Why is it then that some are happy
and some miserable in the world? How is it that some of the lamps’
should be without light when all lamps in the town derive light from
one and the same source? Were any such doubt to arise in your mind,
Inow clear such doubts and hear. I am everywhere and there is nothing

‘else except myself. Yet, I appear (in different ways) to different people,

according to their (respective) discerning powers (af). Sound is
the sole property of the sky:-but there naturally arise different sorts
of sounds in it according to the varieties of the musical instruments:
or there arises only one Sun, quite aloof from world transactions:
yet he (Sun) is useful for (diverse) world-transactions: or water takes
the form of different trees, according to the properties of the (different)
seeds. In that way my spirit (which is homogeneous) is metamor-
phosed into heterogeneous manifestation of diverse beings. It is
like this: There were two men, one an ignorant fool and the other
a knowing one; they perceived a double braided necklace of blue
gems; the ignorant took it as a serpent (and got frightened), while
the knowing one felt happy coming to know of its real nature; or
the same ‘Swati’ (one of the 27 lunar mansions) rain-water gets con-
verted into pearls in a pearl-oyster, as also into poison in serpents:
in that way, I become the cause of pleasure to the wise, while of pain
to the ignorant.

Aapa BET X o

15 “And I am enshrined within the heart of every one. From Me

(proceeds) memory, knowledge, and their frustration. Of

all the Vedas I am the sole subject of treatment. I err

Vedas' end, and also find the Vedas (anew).

day and night in the heart region that
is myself. The association with the
discipline, and the worshipping
detached from all worldly affairs,

The consciousness that throbs
“I am a particular individual”
Saints, the practising of the Yoga
at the feet of the preceptor with mind

474 JNANESHWARI

—all these secure complete removal of nescience and make the
egotism in one take (final) rest in my own self. Such ones come to
know me automatically and become ever happy by getting to know
my own self. Who else is there to bring about such a state? The
Sun is seen with his own light at sunrise, Oh Dhananjaya; in that
way I am the means of attaining knowledge in regard to myself. (On
the other hand) those, whose egotism has been merged in their own
body on account of their having embraced conceit for their body,
and on account of their ever hearing the praise of the worldly affairs
—such ones, as they set about taking to activism for securing happiness
here as also in the other world, come to share only misery. But of
knowledge and ignorance also, I am solely the cause, Oh Arjuna,
just as wakeful condition is at the root of both sleep and dream. A
cloud makes day-light dim, yet that cloud itself can be seen on account
of the day-light; in that way it is on account of my-self only that the
being perceives the worldly affairs (as real), being oblivious of my
presence. In short I am the root cause of knowledge or ignorance
on the part of the beings, in the way sentiency is the cause of slumber
or wakefulness. The rope, Oh Dhanurdhara, is the root cause of
-the illusion of the rope being taken as a serpent as also of the know-
ledge that it is only the rope (and not a serpent); in that way, 1 am
the root cause of knowledge or ignorance on which the (fiction of)
worldly existence is based. Therefore, not knowing the (real) nature
of my form the Vedas made an attempt to know Me. But the result
was that (instead of knowing me), different branches blossomed
forth from them (Vedas). Yet, these only impart knowledge in regard
to myself, since rivers going eastwards or westwards have only one
end viz. the sea. The Shrutis (Vedas) lose their power of speech,
and are reduced to a nonplus at the point, “I am myself Supreme
Brahman,” in the way the fragrant breeze gets extinguished in the sky.
In this manner, when the Shrutis, as if overwhelmed by the sense of
shame, are transfixed I reveal myself, helping them (Shrutis) to explain
My nature correctly, I am the knower of that pure knowledge, at
the advent of which the Shrutis together with the entire universe
fie dI Pre Nothing seen in a dream remains stuck up 3
TET (tu SD Wakes up from sleep and he realizes that n
(non-dualistic) DEM i M n Micalise my Own dM 5
of self-realization We am m delusion goddllam "ist the Bh
existe qos o ES this state arises there remains nothing a

cience having itself cu E: esoledge ven GGG all T
ed to exist, in the way there remains neither

XV. PURUSOTTAMAYOGA 475

snuff nor fire when camphor is burnt out. How is it possible to trace
the thief that has taken away the entire universe, Jeaving behind no
trail whatsoever? There exists such a thing viz, the pure state (of
knowledge) and I am that state. While describing in this way, the
universal permeation of the inanimate as also of the animate things,
the Lord of the Absolute preached his own state which is totally at-
tributeless. (Were one to ask) how far this preaching got itself im-
pressed on Arjuna’s mind, (the answer is): as the rising Moon in the
sky is reflected in the sea or as the picture reflects itself in a polished
and glistening wall in front. So Sri Krishna’s teaching was trans-
planted to the mind of Arjuna. The knowledge of the Supreme Self
is so wonderful that—the more it is attained (tasted) the greater is
the liking felt for it. Consequently Arjuna,—the king amongst those
that have realized the Self—said, “Oh God, while discoursing on
the magnitude of your pervasion, you referred to some attributeless
form: do make that form clear to me once for all in (comprehensible),
unambiguous terms. On this the Lord of Dwaraka said, "Well done
(asked): We (I) also like always to talk with fervour on this topic,
but feel handicapped as we (I) do not get clean (pure) seekers (eager
to know like you) anywhere. To-day my wish has borne fruit in you,
who are asking me ‘mouthful’ (to your heart's content) questions
with a free mind. You have made me supremely happy by seeking
information about the clean and attributeless form which can be
realized only after attaining monism. I have found today, Oh you
—the head (crest-jewel) amongst the pure—one with whom to con-
verse is as delightful as seeing one's own eye (reflected in a mirror placed
in front.) There is no formality, in our relation, that you should
through ignorance, ask me, and then I should settle down in a pose
to teach you, Oh beloved one." Speaking, in this way, Lord Krishna
embraced Arjuna, looked at him with a fond eye and then said,
“Although (there are) two lips, the talk coming out of them is one and
the same; so also although (there are) two feet, yet the act of walking
is one and indivisible; of that type is the questioning and answering
between us. In short, yourself and myself should look forward only
to one object, so that the one asking and the other E d
both be only one.” While talking in this way the Lord got EUM
With great affection and embraced Arjuna and remained TN ^ t A
Position. Experiencing a bit of fear, he thought to himse M suc
an (exhibition of) affection on his part was not probit ae
paring jaggery-lump from sugar-cane juice, salt en checked will
po “a: . a u >
it from spoiling; in that way this, (infatuation) if no

476 JNANESHWARI

only spoil the sweetness of the talk. Lord Krishna further said,
“Although there exists no room for any distinction between us, we
being (in former times) Nara and Narayana, I must absorb within
myself this effusion of love." Placing this consideration promptly
before him (his mind) Lord Krishna asked, “Oh Arjuna (the best
of warriors), what was your question (pretending he did not grasp
it fully)? Arjuna, who having dissolved his separate personality,
was on the point of merging into the personality of Lord Krishna,
revived (regained his personality) and turned to hear the question.
He replied in words, whose tone was modified owing to his tearful
throat—being swayed by powerful love *Oh Master, I said, ‘Tell
me about your attributeless form, ”. Hearing this Lord Sharangadhar
(Krishna) started discoursing on the theme of attributes (classifying
them) in two categories. One might wonder why he (Lord Krishna)
talked of attributes when he was asked about the attributeiess form.
Here is the answer. To separate essence from the (churned) butter-
milk is called taking out butter: to burn out alloy (from the gold)
is purifying the gold itself: one can reach water only after pushing
aside the moss gathered over it: there remains behind the clear sky,
when the clouds have passed away from it : it causes no delay in securing
the grain once the husk is removed. In the same way, it hardly needs
telling that “attributeless” is what remains behind after removing
the attributes from a thing (having attributes). A young girl (while
repeating whatever names she is asked to repeat) just stops and
remains silent (when there comes the turn of a particular name being
repeated) and thereby makes (indirectly) known her husband's name.
In that way the faculty of speech displays, by remaining mute, the
unmanifested (indescribable) form of the Supreme Self. Narayana
first started with the discussion of attributes since he has had to dis-
course on that which could not be discoursed upon. The arc of the
New Moon has (on account of its very small and dim size) to be pointed
out against the background of some tree-branch: in that way the dis-

7 ourse on attributes would be helpful in the discourse on the attribute-
ess.

16 “Two are the Purush

as ( Self-subsistii ities) in this world:
the Mutable and the ED SRS EAE) 7

Immutable. The Mutable is (the totality

4

|

XV. PURUSOTTAMAYOGA 477

of ) all beings ; what stays unperturbed is called the Immutable
(471)

Then God said, Oh "'Savyasáchi (an epithet of Arjuna) the popu-
lation of this town of the world-affairs is very small, there dwelling
only two Purushas there. Both these live in the capital town of world-
affairs, as both the light and the darkness dwell in the sky. There
is also a third Purusha, who does not even bear (to hear) the names
of these two, and who with his eyes (on his arrival) immediately devours

‘both these along with the town. Let that be kept apart for the time-

being. First, hear about these two who have come to reside in this
town. One of these is blind, idiotic, and cripple, while the other is
fully developed in bodily form. They have come into close association
with each other, residing as they do in one and the same town. The
one is called *Kshara' (8x —Mutable) and the other is called ‘Akshara’
(aat -Immutable) and these two, between themselves, pervade the
entire town (mundane affairs). I now expound to you in detail which
of these is ‘Kshara’ and what is the aspect of 'Akshara'. That which
exists—from the primeval intellect (Mahattatva-Hedra) down to
the very straw, Oh Dhanurdhara, that small and big, mobile and
immobile (there exists)—nay all that which is preceptible to the mind
and to the intellect; that which is formed from the five gross elements
and has got form and name, and falls into the clutches of the three
Gunas (Constituent-aspects): that gold from which are minted all
the coins in the form of the entire class of beings, and those ‘cowries’
(mas -substitute for dice in gambling) with which gambles the ‘Kala’
(Time): that which is known through perverse knowledge (delusion):
that which gets created and destroyed almost every moment: that
Which having created forests of delusion constructs the (body) form
of the universe—in fact all that which is called nature: that which
is shown (before) as the Prakriti (nature) of eightfold constitution
Or which is described as Kshetra (field) constituted of 36 elements
— how far to repeat what has already been preached before, and which
has again just been preached to you, under the allegory of a tree.
Taking all this (having form) as its p

à i i form reflected in a well (full of water)
hat form. A lion sees his own is highly excited and vehemently

and mistaking it for another lion, he à
i : tion of the sky falls on the water which
leaps into the well; or the reflecti A in dieti ves (ipo SS

has that very sky as one of its component par
tience although non-dual, assumes duality. The soul, Oh Arjuna,

lace the sentience has itself taken -

478 JNANESHWARI

fancying the town with form in this light (as his own place of living)
forgets itself and goes and sleeps there. Just as one should, in a dream,
see a bedroom and then should go and sleep there, in that way, the
soul goes and sleeps in that imaginary town. Then in deep slumber
he snores and blurts out ‘I am happy'—'I am miserable’ and talks
loudly in sleep in the phraseology of ‘I-ness’ and *My-ness,' such as,
"This is my father, my mother, this is myself, fair or defective (in some
limb) son, riches and wife—are these things not mine own?’ Labour-
ing under such a dream he runs wildly through the wood in the form
of this world, and the heaven. Such a sentience, is called ‘Kshara’
(mutable) Purusha. Now the one who is called the field-owner (east)
and whose state of being is called the ‘soul’ (Ña ) and who forgets
himself and dances to the tune of the Gunas in all the beings, that
individual soul is called Kshara Purusha. Since he himself constitutes
Supreme Brahman the name Purusha becomes him. Besides, since
he abides in a sleeping condition in the body, he is eligible to be called
Purusha: so also being a slave to the attributes, he becomes subject
to the false accusation of being mutable, prone to decay, as also non-
eternal. Just as the reflection of the moon appears swinging back-
ward and forward along with rippling water, in that way it appears
as if he is swiftly changing owing to the disorders (i.e. mutations)
of the attributes. When the rippling water-flow gets dried up, the
reflection of the moon also disappears, and in that way, when the
attributes are destroyed, the mutations created by them also cease
to appear. In this way, he appears to be endowed with momentary
existence on account of the powerful influence of the attributes, and
this weakness in him secures for him the name ‘mutable’. Therefore
the totality of embodied sentience should be known as Kshara person
(srx Fey (Mutable)). I shall make it clear to you now what is ‘Akshara’
(srérx -Immutable). Another person who is also called ‘Akshara’
is, O Dhanurdara, situated in the middle part (of the body) as is the
Meru, amongst the mountains. Just as the Meru stands the same
(unconcerned) in relation to all the three divisions of the universe
m ae ("eit —the region under the earth), and Heavens,
vM Ris di ate Purusha stands unconcerned in rel m
his unity, nor is F x Neenee: paal know) Edge does wes im
Gaye ee eS capable of differentiating him. Such r
completely. to be o hom. Parts ios particle et
fashioned out of the (s » BE us qud oiner Moines p $c
part is like such WO dump: this Beene sitting om o

a (wet) lump of earth. With the sea getting dried UP:

XV. PURUSOTTAMAYOGA 479

there remain neither waves nor water: such is the formless state of
this Madhyama Purusha (474 qey— Man in the middle). He can
be likened to that state of sleepy drowsiness, that lies between the
passing away of the state of waking and the coming of the dreamy
state. That state of entire ignorance (absence of consciousness) is
called ‘Akshara’ that lies between the elimination of illusive existence
of the universe and the dawn of knowledge of the self. This aspect
of the ‘Akshara’ is like that of the Moon on the Amavasya Night
(last night of the lunar month) completely stripped off of all her phases.
The tree (state) is merged in the seed when the fruit ripens; in that
way that in which the state of living gets extinguished after the destruc-
tion of all the attributes, (that place) is called ‘the unmanifested’
(Hea). The state of deep ignorance—deep slumber, is called the
seed while the states of dream and wakefulness; are its fruit. That
which is called the seed-state (dTsrwT4) in the Vedanta Scripture,
is the abode of the ‘Akshara Purusha’ (Immutable person). That
from which issues perverse knowledge, which is responsible for the
states of wakefulness and dream and from which arises the forest
in the form of multiplex ideas and fancy—that stage, Oh Kiriti, from
which the sentient principle springs up, simultaneously moulding
along with itself the entire world of beings, where meet together the
non-manifested and manifested (duality and non-duality)—that
State is the ‘Akshara Purusha': that from which are created the two
states of wakefulness and dream, which are made the subject of play
(activity) by the other ‘Kshara’ Purusha (Mutable person), that state
which is known as deep slumber, arising out of ignorance, which
Stands on a lower plane than that of Supreme Brahman, and which,
had it not been followed by the other states of dream and wakeful-
Ness, would aptly have been designated ‘Supreme Brahman’ ;—that
State in the form of the sky in which arise two clouds in the form of
Prakriti and Purusha; and which (state) witnesses the field and the
field-knower in a dream-—in short, that which is the root of the world
tree that has spread out its branches—that is the form of Akshara
Purusha. With such a perfect form of Self, why is he called Purusha?
(The answer is) because he indulges in slumber in the town of Maya
(illusion), the slumber in which (state) are not experienced the activities

of emotions, another type of perverse p M he E
a i i f his nature, nor does he perish for wan
ever modified by virtue of hi fanfare he is declared ‘Akshara?

of knowledge. Therefore, with great ;
Purusha in the sphere of the theories of the Vedan pee
In short, that Akshara Purusha, who is the cause of the embocie

480 JNANESHWARI

souls (and the rest of the creation) through his association with Maya
(illusion), is none else than sentience (a= ).

SAA: JONATA: WCWISRSISTE: |
a amaaa fares Sat: 1 fU ou

17 "But there is still another, the Highest Purusa, who is pro-
claimed as the Supreme Self who, permeating the world —
triad, sustains it as the Eternal Lord. (526)

Now these two states of wakefulness and dream which are created
in the world from perverse knowledge get extinguished in the deep
nescience; when that nescience loses itself in (the sea of) knowledge
(lit. when it is dissolved in knowledge) it (#17) secures the Supreme
Self, and then it itself ceases to exist in the way the fire ceases to exist
after burning out tinder. That which remains behind without know-
ledge (after it ceases to exist) —that state is the Best (higher) Purusha
(person) who coming out as an established truth—is the third—
independent of the two already mentioned (Kshara and Akshara
persons). Wakefulness, O Arjuna, is entirely a different state from
either the deep slumber or the dream; (Or) the magnitude of the disc
of the Sun is entirely different from his rays and mirage. Similarly
different from the other two is the Best Person. The Fire (abiding
latent) in dry wood is distinct from the dried wood itself; in that way
the Best Person is distinct from ‘Akshara’ and ‘Kshara.’ The deluge
at world-dissolution, transgresses all limits, converting all rivers
and rivulets into one big mass of water (leaving no trace of the rivers
or rivulets); in that way there remains no trace of dream or of deep
slumber or of wakefulness, in the way day and night are devoured
by the destructive heat at the time of world dissolution. All states
having got extinguished, conditions like monism or duality in n0
Way come to be experienced: such a state of things that exists shoul

be known as (of) this Best Person. To give that name (Best Person)
to the Supreme Soul without Betting merged into it, is only possible
by remaining in the state of living beings, Oh Son of Pandu, in the
way any talk of drowning in water is only possible for one standing
(safe) on its (water’s) bank (and not for one getting drowned in the

Water), The. Vedas can talk of matters relating to this or the yonder

fore, placing both Kshara and
they (Vedas) ca

XV. PURUSOTTAMAYOGA 481

of the) Self. Therefore, keep welt in mind, O Arjuna, (the term) “Best
Person’ suggests itself from the term ‘Supreme Self.’ The place where
‘no talk’ is the talk, "knowing nothing’ is knowledge, and nothing
happening is happening—where ceases to exist the very notion ‘I
am myself Supreme Brahman,’ where the one who tells and the one
who is told, (or) where the seer and the object seen both get extinguish-
ed—under these circumstances whatever comes actually to be ex-
perienced, should be taken as its form, since it would not be right
to say that there exists no light at all because the light of the Sun and
his reflection have ceased to be perceived, or there exists no fragrance
at all because the fragrance abiding between the nostrils and the
flowers cannot be perceived, or there exists nothing whatever, because
the seer and the object of seeing have both ceased to appear. That
which is illuminator in the absence of the objects to be illuminated,
or that which is sovereign (regulator) in the absence of things to be
controlled (governed), or that which abides in its own self in the form
of Supreme Being, that which makes the very Sound to hear sound,
makes flavour to taste itself, and bliss to enjoy itself, the Best Person
who is the very perfection of the Perfect, the very rest in restfulness,
who is the happiness in the happy, the splendour in the splendid and
the zero (void) in the great zero; who transcends the very expansion,
and devours the devourer and who is quantitatively far greater than
the greatest ;—which besides, brings to the experience of the ignorant
(the appearance) as the silver of mother-of-pearl without the latter's
actual conversion into silver;—that which becomes the support to
the semblance of the universe, without dropping its own form or
without itself mixing with the universe, in the way gold assumes the
form of the ornaments, without in any way losing its property as
gold;—or that which itself imparts reality and light to the world in
the way there is no distinction between water and ripples;—that
which even though to a certain extent becomes perceptible in the form
of the universe, in the way the Moon becomes the cause of contraction
or expansion of a reflection in water, it does not disappear along
with the world when it (the world) disappears. The Sun does not
assume two different forms during the day and the night (but remains
one and the same); in that way there is no place iore it ES Dot Te
Dor is there any thing which can waste or spoil it: he alone can be

Compared to himself.

TEA Seendidisgeereaf ATTA: |
Aser e az a Nr: NTE: Ul ks Ul

31

482 JNANESHWARI

18 “Since I have transcended the Mutable and am even superior
to the Immutable, therefore it is that, both in the world and
in the Veda, I am proclaimed as the Purushottam ( Highest
Person). (557)

Oh Dhananjaya, he illumines himself—in fact, there is no need to
say more, there is no duality in him. I (myself) am that one attribute-
less—superior to the Kshara as well as Akshara and the sole single
one: and therefore it is, that both the Vedas and the world proclaim
me as 'Purushottama' (Highest Person).

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19 “He who, freed of delusion, thus knows Me as the Purushottam:
he, having discovered the All, proffers with his whole being
service unto Me, O Scion of Bharata. (559)

Let this talk alone (as it is): one that has come to know me after the
Sun of knowledge has dawned in him,—when one has gained con-
sciousness of his own personality, the vision of the dream vanishes;
similarly knowledge having awakened in him, he looks upon the
three worlds as nought,—one that does not get entangled in the
clutches of this false mundane existence, having secured real know-
ledge in regard to myself in the way the illusion as a serpent is dis-
pelled when the wreath is actually taken into hand;—one that has
dropped all distinction having realized myself, in the way one calls
an ornament as unreal, knowing that the ornament is itself. gold:
one who says: “I am myself all-pervading, real, sentient, joyful and
self-same, and never harbours the notion that he himself is anything
distinct (from my nature), and knows my real form; such a one alone
has come to know me. But this say also is inadequate since no duality
remains in him—the duality which becomes the subject of talk. There-
fore, O Arjuna, such a one alone is qualified to worship me, just a$
the sky is alone qualified to embrace (pervade) the entire sky. Just
as the ocean of milk should be given a feast of milk, or the nectar

s merge in nectar, or just as pure gold being mingled with pur’
go d—the mixtures also become pure, in that way one who has become
one with me can alone Worship

me. Were the sacred Ganges not the
same as the sea, how could it 5 :

A be merged into the sea—(and be on?
with it); in that way how could there arise devotion for me, were ther?

XV. PURUSOTTAMAYOGA 483

no unity with my form? Therefore, one who sings my praise, with
singleness of heart, in the way the ripples in their entirety become
one with the sea—the devotion of such a one myself stand in relation
to each other, as.do the splendour of the Sun and the Sun himself
(in relation to each other).

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WWE! TEAM CA SAF ARAN 3e N

20 “Thus is this most secret teaching imparted by Me (unto thee ),
Oh Sinless One. Understanding this, one should become
the man of (true) understanding, who has also fulfilled his
task, O Scion of Bharata.”’ (571)

The great truth that is securable from all Scriptures has, in this way,
been propounded from the beginning of this Chapter. It makes the
Upanishads fragrant like the fragrance of the lotus. We have pre-
sented to you the essence of the Vedas, ready-churned out by the hand
in the form of the talent of the Great Sage Shri Vyasa. It is the Ganges
full of nectar in the form of knowledge, or the 17th phase of the Moon
in the form of bliss; or a new Lakshmi (Goddess of Riches) churned
out of the sea of milk in the form of right thinking. Therefore, she,
(Goddess Lakshmi) does not know anything else but my own self—in
Words, letters and interpretations. Both Kshara and Akshara are
Standing in front of her; but discarding their position as Purushas,
she dedicated all (herself) to me—Purushottama—the Highest Per-
Son. Therefore, the Gita-teaching which you have just heard, is
proclaimed in the world as my loyal and faithful wife. It really is
not a Scripture that could be explained in words (spoken), but is a
Weapon to conquer the worldly existence: it is an incantation that
creates an awakening of the soul: such are the letters of this Gita.
My discourse on the Gita to you is just like my taking out and laying
bare before you, my hidden treasure. You have, Oh Partha, become
the very sage Gautama, to draw out the sacred Ganges in wee
Of the Gita teachings, kept hidden in the matted hair of Lord Shiva,
in the form of sentience, You have, Oh Dhananjaya, become the very
Mirror kept in front, to enable me to take proper account of the pure

i is brought down
form of my own self. The sky packed up with stars is taria you

(in the form of reflection) into its bosom by the sea; a th Bur
have made me, together with the Gità, to reflect myself in a mero
Having swept out from your heart the triad (of Gunas (or)o

484 JNANESHWARI

— fay —fafae qm) you have become the very abode of both my-
self and the Gita. To what extent should I extol the Gita? One who
knows well this creeping plant of inspired knowledge, gets entirely
free from all sorts of infatuation. A drink from the river of nectar
makes one, Oh Son of Pandu, immune to disease as also immortal.
One knowing Gità-teaching thoroughly becomes free from infatua-
tion; is there any wonder about it? The knowledge of the self secured
(through the Gita-teachings) will also secure union with the self;
with the attainment of the knowledge of the self the activism also is
extinguished, knowing that its life (time) has ended in that know-
ledge. With the recovery of the lost article, (further) search for it
comes to an end; in that way when knowledge becomes the pinnacle
of the mansion of activism, there ends the performance of any action
for one who has attained knowledge." So said, the Lord, the friend
of the helpless.

CONCLUSION

That nectar in the form of Lord Krishna's sermon filled to over-
flowing the heart of Partha, and it became available also to Samjaya
through the grace of Sage Vyasa. Samjaya offered it to King Dhri-
tarashtra for drinking, and therefore his (latter's) end did not prove
so hard for him (at the end of his life). Even though a hearer might
ordinarily be considered unqualified to hear the Gita-teaching while
hearing it, yet, it (teaching) proves useful to him in the end. When
milk is poured at the foot of the creeping plant of grapes, it might
be considered as wasted. Yet it serves its purpose by doubling the
growth (both in quantity and quality) of the grape bunches: in that
way Samjaya narrated with great regard the discourse delivered by
Shrihari, with the result that the blind (Dhritarashtra) attained hap-
piness in course of time. That same (Jnaneshwar said) I have nat-
tated in the Marathi language in a crude way according to my own
Gogor abilities. The form of the Shevanti-flower does not strike
one, with no appreciation for it, as having anything special about
it; yet those like the black-bees, that recognise its merit, realize 165
fragrance and carry it away freely. In that way, you should accept
such of these Propositions as are deemed acceptable by you, leaving
to me (i.e. rejecting) whatever might be found defective. To be “No

e mc $us mon feature of an ignorant (child) (like myself. x
1 of a child, even th 3 \ suprem
happiness to its ough an ignorant one, gives Supt

Parents—happiness that cannot be contained

XV. PURUSOTTAMAYOGA 485

their heart, and they fondle the child; in that way you saints are my
parental home. I become overfondled when I meet you, and the
present discourse on the Gità-teaching by me is an example of such
over-fondling. Now may the Omniform—my great Preceptor—
Shri Nivrittinath, accept this worship of mine in the form of the dis-
course", concluded Jnanadev.

FAA ATA ANSTA: | $X on

CHAPTER XVI
DAIVASURASAMPADVIBHAGA
INTRODUCTION

Obeisance to the wonderful rising Sun (in the form of) the preceptor,
who dispels the illusion of the world-existence and blows open the
lotus of monism. He dispels the night of ignorance, and extinguish-
ing the stars in the form of both knowledge and ignorance, shows to
the learned, the auspicious day of self-realization. His appearance
in the morning gives vision of knowledge of the Self, making the birds
in the form of beings leave their nests in the form of conceit for their
bodies. The black bee in the form of sentience, shut up in the lotus
in the form of human body, is released from imprisonment at the.
(Sun) rise of the preceptor. The couple of Chakravaka birds (253T9-
-the Brahmany goose) in the form of intellect and knowledge (fast),
getting trapped in the difficult situation in the form of Scriptures
involving infatuation of intellect, lament their separation from each
other, on either bank of the river in the form of distinction; that couple
secures happiness in the form of getting re-united with the rise of
the Sun, who illumines the entire sky in the form of sentience, just
as the lamp lights a house. With the dawn (appearance of the Sun),
the fearful time of thieves in the form of distinction vanishes and
then the wayfarer—Y ogin—walks along the path of the realisation
of the Supreme Self. With the touch of the Sun’s rays in the form of
right discrimination, sparks issue forth from the Süryakanta ( qdeit-
a fabulous stone bright and glittering and sending forth flames when

sunbeams strike upon it) in the form of knowledge, and burn the
forests of world—affairs. There is a flood of the mirage in the form
of occult powers when the cluster of his (Sun’s) rays gets hardened
(becomes fierce) and steadies itself on the sandy plain in the form 9

the Self; but when the (Sun) gets to the top of the Knowledge of the
Self and sparkles at the meridian in the form of Brahmic state, the
shadow of the soul in the form of illusion hides itself (i.e. becomes
non-existent) under his own feet (rays). Where could then the dream
of the universe, as also the Slumber of the adverse knowledge get
even ces gue O longar the nigh of ion, Vi

£n the form of experience of happiness become

XVI. DAIVASURASAMPADVIBHAGA 487

dull, the town of the realization of monism being fully packed up
with Supreme Bliss. In short, with the light of the Sun (preceptor)
is secured the perpetual benefit of the auspicious day of complete
liberation. The moment he, the king of the Sky, in the form of the
abode of the Self, rises all trace, not only of the rising and of the setting,
but even of all directions such as the East and others, vanishes. He
dispels both the knowledge as also the ignorance, and displays the
spirit of the Self, which had remained hidden under them, and in this
way, creates a unique dawn; what to say more? Who is able enough
to see such a Sun of knowledge, far beyond the region of day and
night-the Sun who is a globe of illumination without being a thing
that could be illuminated? To such a Sun of knowledge of the Supreme
( faq ) — Shri Nivrittinath — I bow again and again, since words are
routed (prove too feeble), when one attempts to praise him through
their medium. Were the object of the praise as also the intellect (of
the composer of praise), to identify themselves with each other, realiz-
ing in the heart the glory of the preceptor, then only the praise would
attain excellence. He can be known only with the wiping off of name
and form, and can be praised while in the embrace of silence, and
can be attained by the experience of forgetting one's egoism (in the
Self). -While singing your praise adequately, the ‘Para’ and 'Vai-
khar? enter into the womb of ‘Pashyanti’ and ‘Madhyama’ and get
extinguished there. Such a one you are and I, as your devoted servant,
shall make you wear ornaments in the form of praise sung by me, which
(you) Oh preceptor, do please accept even though doing such a thing
will amount to bringing ridicule to the bliss of non-duality (preceptor).
An humble person, seeing the ocean of nectar, gets confounded and
forgetting the proper form of reception runs about to extend a wel-
come to it by offering vegetable dishes! But on an occasion like this,
the vegetable offerings should be considered greatly befitting, taking
into account the fervent joy the person feels in offering it. In that
way you should light up your own splendour and view the stickwick
(aream ) in the form of my devotion. Who could call it a small child,
Were it to realize what is desirable (and what is not so) forie cy
truth, its mother feels gratified at it (inspite of its ignorance). m
the dirty water of a village site flows and treads ota CAE e
holy Ganges: does the Ganges ever tell it to 80 bac 1 pue.
grave offence did sage Bhrigu commit in giving a kick uc or MEE
Yet, did not God Vishnu GTT) take it as an a urs reay
ment and receive it with satisfaction considering it a mark of honour?
—which is overcast
Does the Sun ever ask contemptuously the Sg

488 JNANESHWARI

with darkness and which confronts him-to move away? In that
way, you should put up (with my action) were I, once in a way, to
weigh you in the (pair of) scales in the form a pun ( zs ) in regard
to the Sun, hung on the beam in the form of duality. The Yogins
discerned you through their concentrated meditation of you, and
the Vedas praised you in words (spoken); and you have put up with
all this! In the same way put up also with me. I have taken to singing
fondly your praise; and (you) do not count it as an offence on my
part. Whatever you might do, I would not rise up (from here) half-
fed (i.e. I would sing your praises to my satisfaction). By my good
luck, my strength is increased two-fold, just as I began singing, with
great liking, the praise of your gift of nectar in the form of Gità-
teaching. I have secured this fruit in the form of a great island named
Gita, as the result of austerities I observed for ages, of speaking only
the truth. The inordinate merit, I have been able to secure so far,
has this day, discharged its obligations to me, by making me sing
your praise. I was fettered in the town of Death, having entered into
the forest of living beings. I am now discharged from that predica-
ment. I have now been enabled to sing your fame, which is well-
known by the name of Gita teaching and which possesses the power
of vanquishing the sturdy and rude Ignorance. When the Goddess
of Riches—the Great Lakshmi—visits the house of a poor man how
could such a one be called poverty-stricken? or were the Sun to visit
the house of darkness, could not that very darkness give light to the
world? The entire world could not compare even as a small atom,
placed side by side with the glory of God; yet what form would He
(God) not assume for the sake of his devotee, once He finds Himself
in the flood of His devotion. In that way, my preaching the Gita,
is like smelling the sky-flower; yet your strength has gratified this
ambition on my part. Therefore Jnaneshwar said, ‘I shall, through
your grace, preach in an easy and clear way, the Gita verses whose
sense is so profound (unfathomable). In Chapter XV Lord Krishna
preached the established truths (theorems— frziv) contained in
US rca He (Lord Krishna) discoursed in figurative
, ire universe full of attributes by resorting to the
metaphor of a tree naming its soul as *Purusha" the unperturbe

|

XVI. DAIVÁSURASAMPADVIBHAGA 489

the strong internal means for securing the Self. There is thus left
nothing (new) to be preached in this Chapter. (There have only re-
mained) the cordial relation between the preceptor and the disciple.
The learned and the wise have thus fully understood the subject;
yet there are other seekers, who have got doubts lingering in their
minds. In the previous Chapter the Lord of the three worlds said,
“He is all-knowing, and he alone has reached the acme of (my) devotion
who has through knowledge attained me—the ‘Highest Person’,
and has described in different ways the importance of knowledge.
God said that there was no other (more) effective remedy than know-
ledge—in fact the very king amongst all the remedies—that could
bring about results such as the dissolution of all worries arising out
of wordly affairs, the union of the seer and the object of seeing as also
securing mastery over the empire of Supreme Bliss. Those that were
eager to secure knowledge, waved their very lives around it (know-
ledge) with great regard and with minds all pleased. The more the
mind feels a liking for a subject, the more that subject enters into
the mind, this is what is called ‘love’ (34 ). Therefore, such of those
as are eager, but have not experienced any such love of knowledge,
naturally felt anxious as to how to secure it and having secured it,
how to retain the same (knowledge). It must, therefore, first be con-
sidered how right knowledge could be secured and how it could be
increased once it is secured: or why knowledge could not be secured
or whether there is any strong anti-knowledge agency or force that
would lead astray, (into wrong channels) knowledge which is already
Secured. These (forces) which stand blocking the way—these that
are obstructions to knowledge must be cleared off; then we should
take zealously into consideration, such (forces) as are conducive
to the increase of it (Knowledge). Oh for you all, who cherish in your
hearts the desire to have knowledge, the Lord of Lakshmi will now hold
à discourse in order to fulfill your desire. He will sing the glory of
the ‘Divine Estate’ that gives birth to knowledge and also increases
the peace of mind. He will also describe the terrible aspect of the
‘Demoniac Estate’ that lends support to the disorders such as wrath
and hatred, with the help of knowledge of sense-objects. Li pes Dy?
way of an introduction to the subject, been mentioned in‘Ghapter
IX before, that both these (Divine and Demoniac) Estates that as-
sume airs and affectations, lead naturally to the performance ol o
and evil acts respectively. It was proposed to deal gate DP a
there; but other subjects intervened and (this topic n na
Out and) so God is preaching that subject now. anis p

490 JNANESHWARI

should, therefore, be taken as a continuation of the former portion.
Suffice this for the present. Both these Estates alone are capable
of being conducive to and destructive of knowledge respectively,
Hear now first about the ‘Divine Estate’, which leads the seekers to
the path of salvation and like (the flame of) a holy lamp sheds light
on the darkness of the night of infatuation. To bring together into
one place, diverse matters mutually supporting one another, is what
is popularly called an ‘Estate’. Because it produces divine happiness
and since in it alone are concentrated (all) Godly virtues, it is (called)

‘Divine Estate’.
SA ATATTATS |
WA maigeanta: |
«TW TD UA FARA ATTA U ? ou
THE EXALTED - ONE SPAKE:

1 “Fearlessness, Purity of inward disposition, Steady-pursuit
of Knowledge and its Realisation; Charity, Self-restraint,
Sacrifice, Study, Austerity, Uprightness ; (68)

That quality which gets priority amongst the qualities constituting
‘Divine Estate’, is fearlessness (444 ). One that does not (dare) take
a leap in high floods is never touched by any fear of getting drowned:
one who strictly observes the regimen prescribed, is hardly subject
to any bodily disease. In that way one who does not allow the self-
conceit (egotism) to cross the way of actions, has nothing to fear from
worldly affairs; or one who entertains the all-embracing notion of
Self (oneness) towards one and all, on account of monism rooted
in him, dispels all fears in different directions: or just as water should
£0 to dissolve salt and salt should (before that) itself become (one
with) water; in that way (when) all is equated to Self through monism,
it destroys all fear. Know ye, all this (stated above) is what is called
‘fearlessness’. All this is, of course, in the usual routine of know-
ledge. Now what is called ‘purity of inward disposition’ (4 Ta)
should be known from the characteristics next mentioned. (It 1$
like) ashes that neither burn nor get extinguished : or just as the Moon
in her extremely subtle form abides in the mid-state with neither
waxing phase of the New Moon day, nor in the waning one of the
Last Day of the lunar month: or like the Ganges flowing steadily
In normal condition, with neither the monsoon flooding nor the sum

mer drying up: or like the intellect that remains steady harbouring

a liking for its own Pristine nature (meditation on Self) and dropping

XVI. DAIVASURASAMPADVIBHAGA 49]

the Kawadi (*T4st—a bamboo lath carrying pitchers suspended
at both ends) carrying pitchers in the form of Rajas and Tamas
qualities full of fancies and ideas: or like the mind feeling no sur-
prise at all at the sense-objects—desirable or undesirable—displayed
by the senses: or as a faithful wife remaining utterly indifferent to
any loss or gain, while her husband is away at a distant place and her
mind is feeling lonely and unhappy. The state of the intellect—
intellect which is deeply in love with the Highest Reality, getting
absorbed and extinguished in the (form of) Supreme Self, is what
is called ‘the purity of inward disposition” said Lord Keshihanta
(#aiteaT)—killer of demon Keshi). For attaining (Supreme Self),
one should first select, according to one’s natural trend of mind,
the path either of knowledge or activism, and there one should sacri-
fice (abandon) all worldly ideas and notions, with a mind free from
all passions, in the way the last (concluding) oblation is offered to
the Fire at the conclusion of the sacrifice, or in the way the father
belonging to a noble family should rest peacefully after giving away
his (marriageable) daughter to one from a good family, or in the
way the Goddess Lakshmi remains all-absorbed in Lord Vishnu. To
conduct oneself along the path of (Motive-free) activism or of know-
ledge with a mind completely free from (mundane) fancies and ideas
is what is called ‘steady pursuit of knowledge’ and its realisation
Gma aae) — the third quality,” said Lord Krishna. “Not to
refuse help through body, speech, mind or riches, to one in distress
even though he be an enemy, imitating the behaviour of the road-
side tree, Oh Dhananjaya, which never hesitates (fails) to give to a
passer-by either its leaf, flower, shade, fruit, or root; in that way to
offer whole-heartedly whatever may be available in the form of corn
or money, to a wearied one,—that is ‘charity’ (317) and this is a gon
of antimony (sis) that enables one to get a vision of the hoard in
the form of liberation. Now hear the signs of self-restraint (9 ).
To cleave clean the combinations (joining firmly) the senses and their
Objects, in the way, a warrior with a sword in his hand aleen E
his enemy: similarly to fetter together all the senses and to hand S em
Over to abstraction (3487), so that the storm of the PAS E
should not dash against (the doors of) the senses. Made o
Don-attachment is applied at the ten gates of a sene as z
propensity. (to acquire things and enjoy them) clinging y

Vi then takes rigid
; i i departs forever). He
e’s mind takes to its heels (dep e s j i

religious vows, even greater in point of 1 wr
breathing and observes them ceaselessly day and night.

492 : JNANESHWARI

called self-restraint is this and bear well in mind its signs. Now ]
shall tell you in brief what is ‘sacrifice’ (ammi). The Brahmin occupy-
ing the premier status, women and other (low castes), who are at the
lowest end (of the social strata) and those who occupy the inter-
mediate rank—each of them have to fulfil obligations according to
their rank. They should worship such Gods as they consider best and
adorable according to the rites laid down by Scriptures—that Brahmin
who performs all the six duties following strictly the procedure
laid down in the Vedas, and the Südra who pays the Brahmin homage
—both these secure ‘sacrifice’ in equal proportion, since both conduct
themselves according to their respective functions (assigned to them)
and ultimately derive the same (identical) fruit of their sacrifice.
Similarly it is the duty of all to perform sacrifices as they are qualified
to perform, but these (sacrifices) should not be poisoned (polluted)
with any expectation of the fruit of sacrifices. Ordinarily every one
must act up to the dictates of the Vedas: only he should not allow
the egoistic feeling of being a sacrificer, to touch his mind out of con-
ceit for the body. This is, Oh Arjuna, what is called, and universally
known as ‘sacrifice’ (prescribed in the Scriptures), and it is a road-
companion (guide) knowing all about the road to emancipation.
Now a ball is dashed down on the ground, not for the purpose of
striking the ground, but with the idea that it should rebound and come
back into the hands: or the seed is sown in the field, with an eye on
the crop that is to yield or a lamp is welcome for finding a thing placed
in the dark: water is sprinkled at the roots of a tree for the growth
of fruit on its branches. In short the mirror is kept again and again
clean in order to enable (one) to see one’s face (reflection) in it (at any
time): in that way it is necessary that one should ever be studying the
Shruti Scriptures to be able to discern God propounded in the Vedas.
The Brahmasitra (in the Vedas) for the twice-born and the hymns
or simply the name (of the Lord) for others, are the best and the holiest
to incant for attaining the Supreme Brahman. This is Oh Partha,
what is called ‘study’ (*3TEITT), and now hear about the essence of
the austerity (77). To give away all in charity is using it properly»
in the way a herb gets withered after bearing fruit or in the way the
incense (4 ) gets extinguished in fire (to give good smell to other s)
or in the way gold is reduced in weight by burning out the alloy 17
ene Ae Way the Moon wanes in the dark fortnight of the jungi
E Od eS of nectar to the Manes. In all these ers
Bia eR i OL SM and body, for the attainment of the Supre 4
> Is, lor, what is called, austerity. There are als

TVA 4

XVI. DAIVASURASAMPADVIBHAGA 493

other forms of austerity. The bird swan uses his beak for separating
milk from water; in that way one should keep alert in his heart that
right thinking which can skilfully pick out the soul, separating the
element of body when both these are mixed up. The intellect contracts
and withdraws itself (from the sphere of mundane things) when it
(intellect) fixes its gaze on self, even as slumber and dream contract
and vanish in wakeful condition. One who makes full use of his
right thinking for attaining the Self, can alone succeed in securing
austerities, Oh Dhanurdhara. The (milk in the female) breast is solely
good for the infant: or even though there is a diversity of beings yet
sentience abides equally in all; in that way to behave courteously
with all Jiving beings is what is called ‘uprightness’ (aN).

AAT AAA ATTRA: ARATTA |
wur aae Aer BICANIAT N R I

2 "Non-violence, Veracity, Absence of wrath, Self-abandon-
ment, Peacefulness, Absence of slander, Compassion towards
beings, Non-covetousness, Gentleness, Modesty, Absence of

fitfulness ; (114)

To conduct oneself bodily, in speech and in mind, with the sole object
of making the world happy is the form of Non-violence (afea).
The bud of jasmine (flower) although pointed, is by nature soft; or
the moonlight although lustrous is cool; there does not exist any
medicine that stops ailment merely by looking at it or which does
not even taste bitter. How can such a medicine (that does not exist
at all) be made use of for comparison (with a non-violent person)?
Water on account of its softness causes no hurt to an eye-ball while
struggling (coming into contact) with it; (yet) the same (water) pierces
through hard rocks. In that way the speech) that proves as hard as
iron in cutting through doubt should sound sweet to the ears, so much
so that the ears should get mouths created on them (to taste the sweet-
ness of speech): yet it should pierce thr ough (point rr E n
Supreme Brahman on the strength of its own truthfulness. a shor
it (speech) should not mislead anyone, even though GD pem
and sweet, and should not also prick (wound the fee X E
hearers) even though true. The hunter's song 1$ dem 2 T d
Still it proves disastrous to the deer: or, although ae ds Toe TON
of purification still it completely burns the thing; fie up

; ich i inø like fire). A speech although
rageous, plain truth (which is devastating

494 JNANESHWARI

it is sweet to hear, yet its import cuts the heart to pieces; such a speech
cannot be said to be eloquent, but must be compared to a demoness,
A mother shows wrath at an undesirable and shameful act on the part
of a child; yet she is tender even more than a flower in upbraiding
the child. The speech should be like a mother's talk pleasing to hear
and prove wholesome in its consequence, but should at the same time
be free from any tinge of evil feelings (such as passion, etc.). Such
a speech indeed is “veracity” (44). There could never shoot up
any sprouts from a rock, even though it is watered copiously: or
there could not be secured any butter by churning gruel (*iwft),
The (worn out and discarded) skin of a serpent cannot raise its hood
even though it is trampled under foot; or the sky cannot yield flowers
even in the spring season: or even the sight of the beautiful face of
Rambha (a nymph of Heaven) cannot excite any passion in the mind
of the sage Shuka: or the pouring of clarified butter over fire reduced
to ashes cannot make the fire blaze forth: in that way the words, the
mere utterance of which is bound to create passion and wrath in
others, even if spoken to him in volumes do not create any sort of wrath
(in him) just as a dead one cannot rise again even if you implore by
prostrating before God Brahmadev: such a state of mind", said Lord
Shrinivas (Krishna) “is what is called ‘absence of wrath' (ara).
The abandonment of 1) clay or 2) thread, or 3) seed, or 4) a wall,
or 5) sleep, or 6) water, or 7) monsoon, or 8) riches, automatically
brings about the abandonment respectively of 1) earthen pot, 2) fabric
3) tree, 4) painting, 5) dream, 6) ripples, 7) clouds, 8) and enjoyment
of fsense) objects. In that way, dropping of all conceit for the body,
sweeping out all worldly affairs, by men of intellect, is what is called
‘self-abandonment’ (sTHT)" said the Lord of Sacrifices: Getting
inwardly impressed, lucky Arjuna said, “Tell me more clearly the
signs of peacefulness", at which God said, “Very good: hear thou
attentively. When the man of knowledge and knowledge itself both
secure the object of knowledge, and then they themselves get extin-
guished, that state is called ‘peacefulness’ (aft). The waters of
deluge at the time of world dissolution, drown the entire universe
and pervade through arid through everywhere. There then remains
no Macc whatever of the distinctive terms, such as ‘source’, ‘current,
D eee pervading only one uniform sheet of water everywhere:
way with the attamen csr ROW OF that state (deluge). In that
diee CN of the object of knowledge, the state of bo
the SAO Cp 9 exist: what then is left behind, Oh Kiriti,
ness. (Now hear what constitutes absence ©

LEIDEN

ALL REL LLL

XVI. DAIVASURASAMPADVIBHAGA 495

slander). A good physician keenly desirous of curing a malady does
not pause, before giving treatment, to find out if the patient belongs
to his own (circle), or is a stranger; one seeing a cow stuck up in mud;
feels greatly afflicted at (the sight of) her sufferings, without pausing
to see if she is a milch or a barren animal; or a man, full of compassion,
seeing someone getting drowned in water thinks (as his duty) only
of going to his rescue and save his life, without inquiring if he is a
Brahmin or a person of the lowest caste: or a true gentleman would
never think of looking at a female, made stark naked by some wicked
person in a dreadful forest— before she is furnished with and actually
dressed up in a garment. In that way, they (men without slander)
give away all theirs to those that are ignorant and full of faults and
who through their (evil) destiny are entirely addicted to despicable
acts, and communicating to them their benevolent disposition make
them forget the miseries that rankled in their heart. They remove
by their favourable glance the weak points in others, and then look
at them as good people; or they worship the Gods and then meditate
upon them; or sow the field and then go to look after the crop; or
secure his (guest's) blessing by satisfying him, by their welcome to
him, an uninvited guest. In that way they make up first the deficiency
in others by their own merit and then look at them with favour; or
they never cause pain to anyone by taunting, wounding deeply their
heart, never entangle anyone in evil action nor address anybody in

a way that reminds him of his weak points. The tendency of such

a person is to raise up one who has fallen down and also to support

him, but he never thinks of stabbing one in the heart (vital parts).

It is never in his nature to treat one as insignificant indirectly, by

treating another as important, Oh Kiriti. His vision never engages

itself in searching out the faults of others. All these constitute ‘absence

of slander,’ ( arare ) Oh Arjuna, and know further that this is a princi-

pal place of (taking) rest, on the road to liberation. Now about 'com-

passion towards beings’ («4T 49). It is like the moon of the Full

Moon day, who makes no distinction such as this is an insignificant

Or a great person or thing, while dispensing comforting me

Similarly, he never thinks of making any discrimination Sueaas this

is the best or the worst, while relieving the miseries of the distressed.

Even a (common) thing like water, while spending itself out, see

alive the straw that was withering. In that way, he feels so muc

compassion for the sufferings of others, that he core eae
very small sacrifice, if he gives all he has in its entirety in securing
: ing across a ditch in its

relief to the sufferers. A flow of water coming

496 JNANESHWARI

course, does not proceed a step further, before filling up the ditch
first; in the same way he takes a step forward only after making one
contented who is coming in front of him. A thorn Piercing one’s
sole gives pain which is (immediately) impressed on his (mind) face;
in that way his heart burns (feels acute pangs) at seeing other people
suffering. He feels very happy himself at seeing others happy, just
as the eyes get-the benefit of cooling sensation as the result of cool
and soothing treatment applied to the sole; nay his very living is entire-
ly for (removing) the miseries of others, in the way, water is created
in the world for the thirsty. Such a person, Oh Warrior, is com-
passion incarnate and I feel indebted to him lifelong. (Now hear
about *non-covetousness'— sietimaea). Although the blowing fully
open on the part of a lotus follows the sunrise, yet, the Sun never
even touches its fragrance; or even though the loveliness of the wood
is infinitely enhanced at the advent of Vasant (Spring season), and
although it stands face to face with it, yet the Spring season passes
on without enjoying that loveliness; or even though Shri Lakshmi
(Goddess of Wealth) accompanied by all the occult powers ( agrafa )
approaches Lord Vishnu, still Lord Vishnu takes no count of her
(but retains his tranquillity). In that way, even though the pleasures
of this world as also in the Heavens become his willing servants, yet
it never pleases his mind to enjoy them. In short, when the stage is
reached in the being in which there remains no greedy desire for the
enjoyment of any (sense) objects—that stage is what is known 2s
‘non-covetousness’. (Now hear about ‘gentleness’— "T$a ). (It is)
what the honeycomb is to the bees or water to aquatic animals, or
the sky (cavity) to the birds or the mother's fondling to an infant,
or the gentle touch of Vasant (Spring season) to the soft Malaya
(southern mountain) breeze, or the sight of dear ones to the eyes, oT
the (fond) look óf a (female) tortoise to her young ones—in that
Way gentleness is universal softness (kindness) towards the entre
class of beings; Camphor, so soft for touch, savoury to the mouth
(tongue), fragrant to nostrils, clean and clear in appearance—that
camphor, had it been harmless even if taken in any desired quantity,
it would have served the purpose of a simile (for the gentleness): It
vond carry all the gross elements in its stomach (compass), or be
ntained even in a small atom, or can be spread out into a world-

modesty— fg - ara). A king
ressed and mortified; or one with a deep

a ae

XVI. DAIVASURASAMPADVIBHAGA 497

sense of self-respect (THT) is dispirited (fre) when reduced to
the lowest position; or a worthy ascetic (Sanyasi) feels ashamed in
mind at finding himself, by mistake, at the house of a low caste person;
or, just as it is intolerable to see the shameful episode of a member
of warrior class fleeing from battle-field; or a great Sati (a virtuous
woman with the husband living) exposed to a call of widowhood:
or a handsome person feels it a deathblow to contract the taint of
white leprosy; and a respectable person has the same feeling when
(he is) accused of a heinous act. In that way, he (one of modesty)
feels it a great shame to live as a corpse in a three and a half cubit
(high) body and to take birth and die again and again and to be a
statue cast of blood and urine in a fatty mould in the form of a womb.
In short, there is nothing more disgraceful than to get into such a
body and assume name and form. The nausea felt for such a ghastly
body is ‘modesty’ (11), and it is felt by clean (hearted) persons
while the shameless consider it (body) as an abode of pleasure. (Now
hear about ‘abseuce of fitfulness’)! The movements of a dancing
doll are stopped with the snapping of the thread connecting it (with
the thread—puller); in that way with the control of the life-wind
(3M), come to a stand still the functions of the organs of action;
or with the setting of the Sun ends the spreading out of his rays: such
is the state of (sense-organs) with the restraint of the mind. In short,
with the conquest of the mind and the lifewind all the ten senses are thus
reduced to complete inactivity and this state is “absence of fitfulness’

(aan ),

Wer: eat ofa: attaaater STATT |
water due daaa AT Od o3 oU

3 "High spirit, forbearance, Sustaining power, Purity, Absence
of malice, and Freedom from excessive Self-conceit: these

belong to one who is, O Scion of Bharata, born to the AES

Estate.

\

One with a firm mind proceeding along the path of mora d
a view to attaining the Supreme, never feels the want o WU
Death is in itself a great evil and the more so if it is to be accomplishe

-da-fe), yet a Sati (a loyal and virtuous
through the agency of fire (auto-da ) Meis for the sake of her

wife) takes no count of it (since it is a f f
husband. In that way the being, out of anxious Souk 2 moin
the (supreme) self, first destroys the poison in the

32

498 JNANESHWARI

objects and then runs along the difficult path in the form of concentrat-
ed meditation leading to the great void Brahman (27). He is neither
deterred by protests nor does he waver on account of any precepts,
nor yet does there arise in him any longing for occult powers (Herfafa),
In that way, of its own accord, his mind runs towards the Supreme
and this is what is called ‘spiritual fervour’ ( dst ). Now not to feel
any conceit being the highest (quality) amongst those bearing this
disposition, is called ‘forbearance’ (THT). There are thousands of
hairs on the body; yet the body does not even know that it is carrying
their weight: wild passions (generated by the senses) get out of con-
trol, or the old dormant diseases in the body raise their heads, or
one is confronted with the separation of dear and near ones, or the
association with undesirable ones—if the mighty and simultane-
ous flood of such calamities overtakes one, he stands out firm and
fast unperturbed like the sage Agastya. There should rise up a big
column of smoke in the sky and it should be easily gulped by a single
breeze of wind; similarly, should there simultaneously arise, Oh
son of Pandu, the three classes of affliction viz. corporal, physical
and supernatural these should be swallowed and digested. To take
courage and stand steadfast on such occasions of mental perturba-
tion is called ‘sustaining power’ (3f), hear this, Oh ye (Arjuna).
(Now about *Purity'- a3 ). (It is like) a burnished gold pot filled
with nectar in the form of the water of the Ganges. Taking to motive-
free activism and conducting oneself with discrimination-is the inner
and outer form of purity. The holy water of the Ganges while flowing
to join the sea, cools down the heat (pain) arising out of the sins of
beings, and also provides moisture to the trees on the banks: or the
sun while on his rounds around the earth removes the blindness (dark-
ness) in the world, and also opens out the temples of riches. In that
way, (he) liberates the fettered ones, takes out the drowning ones
and relieves the sufferings of the distressed. Nay, he secures his ow?
end, while advancing day and night, the happiness and prosperity
of others. He never even conceives the idea of doing any harm to
other beings to secure his own ends. These are the signs of ‘absence
of hatred’ (sZteca), which you have heard so far, Oh Kiriti, and
you will be able to view them in the same light as I have preache

you. The holy Ganges felt abashed (Hatz) when Lord Shankar
vis hc Ni irn On Aras Teeling based in di we?
hoedo om i au ye, Oh Good Talent, again and again, 1$ rier
and I shall not re Ea ue) oi which T Poe t © yous n-

peat the same. These twenty-six qualities thus ©

XVI. DAIVASURASAMPADVIBHAGA 499

stitute the ‘Divine Estate’, which forms, as it were, the hereditary
gift (aag -villages or lands assigned to Brahmins for their main-
tenance) given by the Lord Paramount in the form of emancipation:
or the Divine Estate should be looked upon as the Ganges ever full
with holy waters in the form of the (twenty-six) qualities, luckily
sweeping over the bodies of the sons of King Sagara in the form of
asceticism ; or as if the maiden (bride) in the form of liberation, with
a floral wreath in her hands, is on the look-out for a tranquil ascetic
around whose neck she wishes to place it: or as if the wife in the form
of Gita, with a lamp ( fixis ) having (twenty-six) flames in the form of
(twenty-six) Gunas, has come to wave it (lamp) around the face of her
Lord the (Supreme) Soul; or as if these qualities are pure unspotted
pearls (dropped down) from the mother-of-pearl in the form of the
Divine Estate and churned out of the ocean in the form of Gita. To
what length should I describe it further? I have preached the Divine
Estate, a heap of (twenty-six) qualities, so lucidly that it would be
easily realised. Now the ‘Demoniacal Estate’, even though a creeper
plant full of miseries and thorns in the form of demerits, has got to be
discoursed on in the course of a sermon. A thing, even though of no use
and only fit to be abandoned, must be known, in order that it might be
abandoned. Even though full of evil it is proper to hear about it atten-
tively. This ‘Demoniacal Estate’ is a veritable collection of dreadful
demerits (since) lumped together to constitute the great misery of life in
hell: or all the poisons blended together from what is known as the
deadly poison ( ag); in that way the big assemblage of all sins
brought together is (named) the *Demonical Estate".

zen asiaa Fe: TET A
Mart nia rd semp u Yo
Arrogance, excessive Self-conceit, Wrath, Harsh-

nce, belong, O Son of Pandu,
(217)

4 “Hypocrisy,
ness, and (above all) Nescie
to one born to the Demoniac Estate.

i i t rious
i oniacal Estate the one that 1S mos
e demer Its of the Dem i t no 0

for its power is ‘hypocrisy’ ( &* ), which I descri i
aU as desi ME S waters, becomes the pur WAGE
to hell if displayed in public in a naked E t M es
(esoteric) teaching even though leading to 809 ai E Neh a
evil consequences if proclaimed publicly. Just as S RS
drowning person caught in a great flood and quickly

500 JNANESHWARI

safe to the (other) bank; but the same boat, if (it is) fastened to his
head, drowns him. Or it is like food, which although known as the
means of subsistence (of life) becomes poison, if taken in excess because
it is good and palatable. Therefore, religion (religious acts) which
is a friend, in this as also in the next world, if made the subject of tom-
toming by a person (blowing his own trumpet), becomes the cause
of blame (sin) even though religion by itself is protective. If the
religious acts performed by one, are given wide publicity by means
of copious and eloquent words, they become impious, Oh Warrior,
and that is what is called hypocrisy (<4 ). (Now hear about arrogance-
af ). A fool whose tongue has hardly learnt the very ABC (of general
education) treats with contempt the conference of persons knowing
the Brahmic Lore. The horse of an expert horseman scoffs at the very
"Airavata" (Indra's elephant); or the chameleon over the thorny
hedge considers the very Heaven as too low (in height). The fire
(flames) of burning grass reach even the sky or a fish in a small pond
does not count much even the sea. One (of arrogance) is intoxicated
with the possession of women, riches, education, praise and great
honour, in the way a mendicant thinks himself very great being posses-
sed of (surplus) food given by others, that would suffice for one day.
(It is as if) an unfortunate one should dismantle his own house because
of the cool shade of clouds, or a fool should destroy a cistern of water
after looking at and depending upon the water of a mirage. In short
to be stiff and overweening at the acquisition of riches, is arrogance
, and make no exception to this. (Now hear about excessive Self-
conceit-af¥art). The world has got full faith in the Vedas and in
this faith God is held in high reverence: and that God is the Sun who
gives light to the universe. The world aspires for the sovereignty
Over the entire universe: the world (also) likes that it should not meet
death, what wonder is there then if the world (with these motives)
begins to sing zealously the praises of God and worships Him. But
even the hearing of such praise creates jealousy in one of the demonia-
a Ne and that feeling of jealousy goes on increasing. n
3 yS he woul Swallow and digest God, and poison the Vedas;
E to annihilate His protection (which people secure) throug
Bi ien em de nas ol dd
Aes CANA USE PAR in the way the moth dislikes the E. uU
towards the Sea Hec arcte Sun, or the lapwing bear a wife
MES Me Beide even his own father a rival Cor
aee o a € a sharer in the estate). One stiff wi de
> ited and overbearing should be known as

XVI. DAIVASURASAMPADVIBHAGA 501

trodden (royal) road leading to Hell. (Now hear about wrath— FT).
The mind of a Demoniac person is saturated with the fiery poison of
anger simply because he happens to see others enjoying happiness.
Adding a drop of water to boiling oil, makes the oil burst into flames;
or the jackal suffers from heart-burning at seeing the Moon; or the
sinful owl loses its vision at the rise of the Sun; or the morning time
which is so very cool and refreshing to the ordinary world, is more
painful than death to a thief; or the milk is turned into subtle poison
in the stomach of a serpent; or the submarine fire gets more wild with
the drink of sea water and does not cool down. In that way, when
one’s wrath (inward burning) is greatly increased at seeing the learn-
ing, good humour and prosperity (happiness) of others that emotion
is called ‘Wrath’ (FF). (Now hear about harshness-WTeW) One
whose mind is just like the hidden hole of serpents, whose vision is
fiery as sharp-pointed arrows, whose speech is like a shower of live
coal, while all other actions of his are like a rugged saw possessing
sharp teeth—one with such fierce temperament is the most heinous
of all the human beings, and is also harshness incarnate. (Now hear
the signs of Nescience- 33-1). A rock knows no sense of touch such
as cold or heat, or a person born blind knows no distinction such
as day or night. The fire while it rages wild, makes no distinction
between things consumable or otherwise, or the Paris (an imaginary
thing, the touch of which converts iron into gold) knows no distinction
between iron and gold: or a ladle although immersed into dishes
of diverse tastes, itself knows not their taste: or the wind cannot dis-
tinguish between a fine road or a crooked one. In that way utter
ignorance (blindness) in regard to choice of actions, from among
the mass of right and wrong ones, or the putting into its mouth, on
the part of a child, anything that it sees, (lays its hands on), without
knowing if such a thing is clean or unclean, or the state of the mind
in which it cannot, while consuming, taste the sweetness or the bitter-
ness of the mixture made up of merits and sins-that state 1s called
‘Nescience’ and there is no doubt about it. Thus I have explained
to you the signs ofall the six demerits. Even though ony six n ree
these add great strength to the ‘Demoniacal Estate’, in the icr the
cobra although he has a small body, has very subtle E n A na
in the way the three kinds of fire. 1) the one at the ines i * »
solution, 2) the lightning and 3) the p iem TRES regle
although constituting a small row (of figures) find t XM dt'ie/com*
universe is not sufficient to form the tiny morsel (taken ES Gat
Mencement of a meal as a ritual offering to Prana—one o

502 JNANESHWARI

deities) i.e. the universe barely satisfies an infintesimal requirement
of their-(fires')-hunger when they get into full play. When the three
(deranged) humours in the body (Phlegm—windbile) combine in one,
he cannot escape death, even were he to surrender himself completely
to God Brahmadev and seek protection. These six (constituting the
Demoniacal Estate) are twice in number of that triad. The Demonia-
cal Estate is founded on these six demerits and consequently, it never
in any way gets weak. The evil-fierce-planets (at times) should
cluster together in some single sign of the Zodiac (Watt), or all the
sins should come to the slanderer, or all sorts of diseases should
occupy the body of a dying person, or all the inauspicious astro-
logical combinations (aT ) should concentrate at some ill-omened
time, or one reposing full trust should be delivered up to the thieves,
or an exhausted person should be pushed into high flood — in all these
ways, these six demerits put a person into evil situations. All these
six amass themselves in a human being in the way a seven-stinged
scorpion should sting a dying sheep. These six combine together
and add to the strength of such as sink into worldly affairs, and say
that they would not take to the path of liberation (even though in-
clined a bit in that direction); and such persons are ultimately forced
to occupy a position on a plane lower than that of immovables (such
as stones and trees), descending (meanwhile) gradually step by step
and taking births in heinous orders one after another. Thus We

have made clear to you distinctly the different signs of the two
Estates.

eat eateries frarararadt War |
FT ya: aad ddas wma u xou

5 “The Divine Estate works for Salvation: the Demoniac is
considered as leading to bondage. Grieve not. Thou art heir
to the Divine Estate, O Son of Pandu. (265)

Know that, of the two, the first, the Divine Estate described to Yon
—is the very night that has seen the dawn of the rising Sun in the form
of salvation. Similarly, the other Estate, named Demoniacal is really
(like) iron chains in the form of infatuation that fetters the soul. Hear
ing this you will (perhaps) at once be shocked in mind: but does the
day ever feel afraid of the night? This Demonical Estate fetters only
those, Oh Dhananjaya, that allow the six demerits to seek a shelter

XVI. DAIVASURASAMPADVIBHAGA 503

in them, and protect them: and, Oh Son of Pandu, you who are an
excellent treasure of sterling virtues are yourself born (idol) in the
Divine Estate, just mentioned: and therefore, Oh Son of Pandu,
you should be the master of the Divine Estate and come to enjoy
happiness in the house of the Supreme ultimately.

St waa esf ga sg wa wd
ddl faea: spen mp art ATT RU

6 "There are two (types of) created beings in this world: the
Divine as also the Demoniac. The Divine has been already
stated in detail: now hear of Me the Demoniac, O Son of
Prthà. (271)

The flow of actions on the part of beings, pertaining to the two classes,
the Divine and the Demoniacal Estates, is wending its course from
time immemorial. The night-wanderers (viz. the ghostly orders,
etc.) do their business during the night, while the human orders trans-
act their business during the day: in that way, Oh Kiriti, the Divine
and Demoniacal orders both transact their business in their own
respective ways. The Divine (Estate) has been referred to earlier
in detail while discoursing on knowledge etc. Now I discourse on
the Demoniacal world to which do lend your attentive ear. There
can neither be (musical) sound without a musical instrument, nor
any fragrance without flowers: in that way the Demoniacal nature
does not become perceptible by itself alone, unless it has pervaded
any body-form. But when the Demoniac, once gets hold of the body
of any being, it is seen ruling over it in the way the fire pervades the
entire dry wood (it has consumed). It then goes on expanding as
the body grows, in the way the juice of sugar-cane increases as the
cane grows in its size. I tell you now, Oh Dhananjaya, the signs of
beings that are possessed by the Demoniacal group of sins.

wate a frat a aat a agg |
a site aft aar 7 acd ag fad S N

7 "(Right) activism and ( right) abstention, the men of. pens
disposition do not know; neither is purity, nor ( right) ded
nor veracity found amongst them.

The mind of such a one is entirely in the deep dark (night) in regard

504 JNANESHWARI

to the realization of the desirability of taking to good actions and
abstention from committing sinful acts. An insect shut up in a cocoon
has hardly any keen feeling for getting out of it or for reentering into
it: or a fool, without considering whether money advanced will ever
be returned, delivers his capital over to a thief: in that way the De-
moniacal people do not even know either of right activism or absten-
tion, nor do they see even in a dream what purity is like. Coal might
(at times) abandon its dark colour; or the crow might even secure
white colour (for its complexion); or a monster might even feel sick
of meat, but the Demoniac, Oh Dhananjaya, would never have any
purity, just as a liquor pot can never have any holiness about it. They
never know what it is to feel any liking for the (dictates of the) Scrip-
tures, follow the wishes of the elders and be of good conduct. In
the way the sheep go on grazing unrestrained, or the wind blows
(according to its sweet will), or the fire goes on burning (unchecked)
the Demoniacs behave unrestrained and develop hostility towards
the truth. If a scorpion could ever tickle with its sting, then only
these Demons would speak the truth: or if the wind released through
the Apana outlet (3THTT2TX— anus), be ever fragrant, then only there
could be found any veracity in demoniacal persons. Even otherwise
without any of these things) they are naturally bad (tempered). Now
I tell you about the novel way of their talk. Could there be found a
single limb in a camel, that could ever be called decent looking? So
are the demoniacal persons (warped and twisted). I shall tell you
something about it as the occasion demands. Their words are like
the.columns of dark and dense smoke that shoot up from the mouth
of a chimney. Now I shall tell you about them.

aaan d TTA PATA |
WI HA SATA Uu zo!

8 "Void of Truth, without any (moral) foundation, they declare
the world to be,—and without any Divine controller: 1
originates, (they say), without any causal relationship betwixt

one thing and another: with (random ) lust—what else ?—as
«ts creative force. (295)

The world exists from times immemorial, while God is its ruling
king, and there the Vedas (Supreme Court) give decision as to what
is just or what is unjust. Those that are adjudged guilty by the Vedas,
have to suffer the penalty of hell-life, while those adjudged as just

R

XVI. DAIVÁSURASAMPADVIBHAGA 505

get the kingdom of Heaven to live happily in. Such Universal Govern-
ment, which exists throughout eternity, Oh Partha,—they (Demoniacs)
call simply "false and vain". (They further say) the foolish sacrificers
are deceived by the sacrifices: those mad after God are cheated (are
led into error) in the act of idol-worship, while the Yogins clad in
orange-coloured garments, get into difficulties through the delusion
of ecstacy (concentrated meditation). (They add) whatever could
be secured through one's own strength, should all be enjoyed boldly,
there being no greater good in the world than this (lit. wherein does
merit of good lie, if not in this?) It is a sin and misfortune to be simply
chafing for want of enjoyment of (sense) objects, because one cannot
bring them all together on account of one's physical debility. Even
though it be a sin (as people think) to kill the rich, yet it is surely the
fruit of their merit, that thereby they secure all they—the rich—
possessed. If it be a harmful thing that the strong should devour
the weak, how is it then (they ask) that fish species is not totally an-
nihilated, since the strong fish devour the weak ones! Young couples
are wedded into marriages on auspicious occasions after enquiries
are made into the (respectability of) the families on both sides, with
the object of begetting progeny. There are (on the other hand) other
orders, such as beasts, birds, and other classes of beings, amongst
whom there take place innumerable births: who gets them married
(amongst themselves) according to the Scriptures? Do the richés
acquired by theft ever prove poisonous to anyone? Do such, as out
of love commit adultery, ever get affected by white leprosy? (It is
said) that there is God who rules over all, and makes the beings ex-
perience the fruit of all their actions—religious or irreligious, —that -
the doer of the act has to taste the fruit of whatever action, committed
in this world and in the other world; but really speaking one can see
neither the next world nor God! Therefore the theory has no basis
in reality. When the very existence of the doer comes to an end (by
death) what is the locus wherein the action-fruit can manifest itself?
As one sees. the worm remains pleased in the excreta as much as
Indra does fa the Heavens, in the company of Urvashi! Therefore,
hell or heaven is not a reward either of sin or merit, since the carnal
passion is equally satisfied in the case of these (Hell and Heaven).
The entire world is born and sustained through men and women
— males and females—contacting each other under the urge of passion.
Whatever becomes mighty (stout) on account of mutual greed as a
, i is ultimately destroyed at
result of passion through selfish motives, m
the hands of the same passion through mutual hatred. In short,

506 JNANESHWARI

passions are the root cause of the entire world creation, so say those
of Demoniacal disposition. Enough of this odious subject. Further
dilation on it means only trouble to the tongue.

udi germanum AESA: d
THETA: HATA STA ISEAT: a € N

9 “To such a view firmly clinging, these lost souls of deficient
intellect, fierce in their deeds, and enemies (of mankind),
prevail for the destruction of the world. (314)

- They feel disgust for God and indulge only in vain talk. There seems
nothing like fixity of purpose in them. Nay—they openly espouse
and accept in practice the theory of nihilism and plant firmly the
doctrine (the bone) of atheism in their heart. Shoots (faint glimmering)
of regard for the Heavens, or dread for the Hell (in them, if any) have
completely withered. They thus naturally remain fettered in the stocks
(Ws) in the form of the body form, like a bubble of dirty water and
sink in the mire of sense objects. The fishermen gather around a
deep water-spot at the approach of death to the aquatic animals,
consequent on the drying up of water (on that spot): or all the diseases
raise their heads up in the human body at its approaching fall, or
the comet arises (over the horizon), portending evil to the world:
in that way they (Demoniacs) come to birth for causing destruction
to creatures in the world. Such persons are as it were the shoots that
sprout from the seed in the form of inauspiciousness—in fact they
are monumental pillars in motion and erected in honour of sins.
The fire knows nothing else but burning (things) all around; in that
way they are pastmasters in the art of committing misdeeds. But
with what thoughtless and confused enthusiasm they felicitate them-

selves on performing such acts—"hear, Oh Partha”, said Shrinivas
(Lord Krishna).

RATT Soe ERARE: |
aT CUTE tad AAT: i oou
Given to insatiable lust, and full of ostentatation, pride, and
arrogance, adopting, through infatuation, perverse views:

they of impure ways of life engage themselves in activities:
(323)

A net cannot be filled with water, nor can fire-wood be ever sufficient

10

wa e s umi

XVI. DAIVÁSURASAMPADVIBHAGA 507

(in quantity) to satisfy (insatiable) fire. Similarly lust (of Demoniacal
Estate) deserves to rank first, as a hungry one, amongst objects with
bellies (interior) difficult to fill up. These demoniacs always harbour
lust in their heart, and gather round them a group of hypocrites and
egotists. An elephant already in rut gets more wild if given an alcoholic
drink; in that way they get more stiff with pride even as they get old.
Already perverse, if folly is added (to perversity) there remains hardly
any limit to obstinacy (in those of Demonical Estate). They are from
their very birth adept in acts that cause troubles to others and crush
their lives. They proclaim (from house-tops) their exploits, and look
down with contempt upon the world (people). They further spread
out the net of their desires in all the ten directions. In short, they go
on increasing their sins in these ways, just as the hoe in the form of
the mouth of a stray cow, goes on scraping up anything that comes
in its way.

faama Aa p SPIRI: |
sanra watateta fabae: $$ ou

11 “‘Engrossed in countless anxieties, which can only terminate
with (the world’s) dissolution; making gratification of desires
their highest (aim), in the firm conviction that that is the
only thing. (330)

They conduct all their affairs, keeping this aim in view, and also feel
anxious for after-life conditions (of affairs with which they are con-
cerned in their life-time). They go on ever increasing their limitless
anxiety—anxiety deeper than the region under the earth (maa)
and higher than the.sky, and of a magnitude before which even the
three worlds would, in comparision, appear smaller than an atom
—unique anxiety (of the kind) felt by the Yogins for scaling the (razor
blade) ladder (path) of yoga; (Note—In Moghe edition Ruhe Patha
(91S) is *Yogapatha, while in Bhide edition the Patha is Bhoga-
patha’)—anxiety (of the kind) and which does not permit (a n
wife) to part with her husband's body (even if it becomes li ele
They remain engrossed in anxieties for the enjoyment of ose ies
(They are fond of) hearing women sing, beholding intently their
personal beauty, and holding them ın close exec UE mi
way to bring all their limbs in close bodily contact). They wave the

very nectar around them (women) and remain firmly E
their mind that no other happiness is greater or TOTES i:

508 JNANESHWARI

(obtained out) of women, and then run for (securing) that enjoyment,
even beyond the ten directions—to the region under the earth and
heaven.

HMA ST: PARATA: |
fort AAAI TATA WLR N

12 “Entangled in hundreds of snares of expectations, making
lust and wrath as the ultimate springs of actions; they, for
the gratification of their desires, strive for the unjust amassing
of wealth. (337)

They meet the same fate by sticking fast to lust, like the fish that
(thoughtlessly) swallows the bait with the iron hook (hidden inside).
Even if they do not succeed in securing the wished-for gratification,
they become (like) cocoon insects (which go on spinning a web around
them) and indulge in ever increasing dry (futile) hopes. Their ever-
increasing desires, not being gratified, they (desires) are converted
into hatred, and then there remains no other worthy goal in life for
them except lust and wrath. A guard at the station has to walk to
and fro during the day time, and keep awake during the night—thus
getting no rest, Oh Son of Pandu, throughout the day and the night.
In that way, with the lust not getting satiated, they are thrown down
from a great height (of high expectations), and dash against a hillock
(on a lower height) in the form of wrath, and inspite of this their love
for wrath and hatred knows no bounds. The greed of mind makes
them speculate upon the gratification of their passions: but how to
gratify their desires without wealth (is the problem facing them).
Therefore they scramble helter—skelter in the world for the acquisition
of wealth, sufficient for the gratification of their passions. They seek
Opportunities (hatch a plot) and kill one, completely rob another,
and set up instruments for torturing a third. Just as the hunters go
out for the mountain-hunt, armed with snares, nets, dogs, sacks,
falcons, pairs of tongs, Spears, etc. etc. and feed themselves on whatever
animals they kill; the demoniacs likewise commit evil acts. Now

hear how their minds are delighted with the riches acquired by them
by destroying the lives of numerous creatures.

Tana wur creates seat pipa |
mnta A afra edere 1 ?3 1

13 “This much to-day has been (already) gained by me;” T

ee

XVI. DAIVASURASAMPADVIBHAGA 509

am sure forthwith to attain my mind’s desire.’ ‘This much
(of wealth) is (already) mine:’ this much wealth likewise
shall furthermore be mine’. (348)

(The Demoniac says) “Today I have got in my hand the riches belong-
ing to many (others). Is it not certainly a glory for me?" And the
more he indulges in such glorification the more his mind wanders
in that direction, and he says he would see if he could bring the riches
(robbed) of others also. (He further says) “With the capital of riches
so far acquired I shall secure whatever remains either of movables
or immovables in the world. In this way, I shall (alone) be the master
of the world’s riches and I shall not suffer any one coming within
the range of my vision to go out of my clutches.”

wat WAT ga: WASH ATTA d
Srg Ait fags aep wet tou

14 “This enemy has been (already) killed by me.” T will kill
the others likewise.’—‘I am the master—the one whose lot
is enjoyment :’ ‘I have achieved success ;’ ‘I am endowed with

strength and happiness.’ (352)

“The enemies I have killed already are very few: I shall kill still more
of these and then my own fame alone will resound throughout the
world. I shall then kill all excepting those that would be my servants,
and then shall I myself be God of the entire universe. I shall be the
king of this earth of enjoyment, and the home of all pleasures, so
that even Indra might look insignificant before my glory. How could
it be, that whatever I might be prepared to (plan and) do in mind,
speech and body would not be executed to its completion? And
there is none else beside me whose commands are implicitly obeyed.
The destructor might parade himself as powerful, so long as he has
not seen my prowess. I am the sole repository of the cream of all

happiness (in this world).

amexitsfrerrarafea. aiseatstet aga AAT |

wed crema nter serrata: d OX N

B distinguished parentage: “Who else
IS Aen clea der shall perform sacrifices; T shall

is there to equal me PE
4 joy.” h ous views ;
make gifts: T shall enjoy: deluded by such erron ae

510 JNANESHWARI

Kubera is no doubt rich, yet he does not know the extent of my riches,
Even the Lord of Goddess Lakshmi cannot come up to my level in point
of riches. Even God Brahmdev would look small compared to the
greatness and extent of my race and kinsmen. Therefore none of
those (devotees) that in vain parade the name of God, (can) come
up to my worth. I shall now revive the Black Magic (afra) that
has become extinct, and establish sacrificial institutions that would
cause torture (pain) to the beings. I shall give whatever is asked for
to such as sing my praise, and entertain and amuse me with their
dances accompanied by acting. I shall be the bliss incarnate in all
the three worlds, invigorating myself with diverse intoxicating dishes
and drinks and enjoying the close embraces of females." Why pro-
long this talk! These mad men of demoniacal temperament look
forward with greed to smelling the (imaginary) sky-flowers!

aafaa :d

ser mri wafer resp a f&

16 “Distraught by manifold designs; enveloped in snares of in-
fatuation; intent upon the gratification of desires: they fall
into loathsome Hell. (364)

They (Demoniacal persons) rave fancifuHy at random, in the way
do the sick in delirious fever. They find themselves in the whirlwind
of hope owing to the acquisition (in them) of the dust of ignorance,
with the result that they keep on whirling round and round in the (sup-
portless) cavity in the form of designs. Then they build castles in
the air in regard to innumerable desires, in the way there arise in-
numerable clouds in the sky in the month of Ashadha (July), or in
the way there is the uninterrupted continuity of waves in the sea. Then
there is formed in the being a thick cluster of creepers in the form of
desires and the being is mutilated in the way the lotuses are when
dragged over thorny bushes, or is broken to bits, Oh Arjuna, like

an earthen pot dashing against a rock. In such a state the infatuation

in their (men of demonical Estate) hearts goes on increasing, 4S
does the intensity of darkness

c e as night advances. The greater the
infatuation, the greater the liking for the enjoyment of the sense-
objects, and associated with sense-objects invariably abide sins,
and when the Sins get strengthened and crowd to gether, one experiences
Hell-life even in the world of mortals. Therefore, Oh Good Talent
(Arjuna), the Demoniacs that harbour wicked desires come to dwel

XVI. DAIVASURASAMPADVIBHAGA 511

in the locality where abound, trees with sharp-edged leaves like swords,
mountains of Khadir ( atfe< — agaciacatachus) live charcoal, and
rushing (boisterous) seas of boiling oil; where there exist a graduated
series of agonies as also ever new sorts of tortures (arranged) by the
God of Death-Yama. Into such a dreadful Hell they fall. Although
born in this world and destined to the select region of Hell, yet even
they are seen taking to sacrifices in an infatuated state. Ordinarily,
these sacrifices and other rites by themselves, are (all in order) as
they should be as enjoined; yet they prove fruitless, Oh Dhananjaya,
performed as they are by them (demoniacs) like dramatic performances
(of actors) on a stage, or like a prostitute living under the protection
of her lover, but parading as a loyal wife and remaining content in
the delusive glory of her Saubhagya (sim —wifehood of a living
husband). '

amama: WWSHT SHIT: |
med aad eeqarafaqaeW $e

17 "Honoured (but) in their own conceit, stiff, swayed by wealth,
pride, and arrogance, they perform sacrifices which are the
(mere) pageants of sacrifices, with ostentation, and NOT
in the prescribed mode. (378)

In that way (that of the prostitute) they assume greatness and get
puffed up with extraordinary pride. In that state, they do not know
how to bend down like a cast iron pillar or like piles of (mountain)
rock rising high up in the sky. So also they are fully satisfied and
convinced (in their mind) that they are the best-behaved persons,
and consequently they treat all others as if (they are) more worthless
than even grass. Over and above this they get so much intoxicated
under the influence of liquor in the form of riches, Oh Dhananjaya,
that they do not even look to what is proper and what is not. How
could such a mentality rooted in them be expected to take to sacrifices
There is no knowing what such demoniacal madmen would not do!
Thus at times, out of mischievous tendencies, they do think of per-
forming (sham) sacrifices, under the influence of liquor in the CHR
of foolishness. They need neither Kunda (Crs —open NAE a
the ground), nor shed ( 487 ): they need neither altar ( 44 ) nor the

usual assemblage of materials required for sacrifices: they ae so
in opposition to the injunctions of Scriptures. They RE x ear
even the breeze that carries with it the (sound of) names of Go a
Brahmins (uttered by any) Who would then like to go near such a

512 JNANESHWARI

place (of sacrifice)? Intelligent men stuff the skin of a dead calf
by padding of grass, making it look like a live calf, stand it in front
of the cow and then milk the cow; in that way under the pretext of
issuing invitations to the sacrifice, they bring together a big con-
course of people greedily and exact from them levies in the form of
presents (g7). In this way, they perform sacrifices at times with
an eye to profit and desire and total ruin to several beings.

wea at at art ate a ara: |
ARAR ASAT: Ho feo

18 “Dominated by egotism, power, pride, lust and wrath such
traducers feel extreme hatred for Me, who (actually) am
dwelling within their own body as well as that of others. (389)

Then with big kettle-drums and flags in front they parade their own
role of being the conductors of the sacrifice—but all in vain. With
Such (parading of) importance, their egotism gets increased. The
coating of lamp—black given to darkness renders the latter more dark;
in that way their folly thickens, their arrogance is heightened, egotism
is doubled, and thoughtlessness is strengthened. Their prowess gets
additional strength, so that none else should be strong enough to
raise his head up. With a coupling together of egotism and power
in this way, the sea of pride rushes past its limits. Then with pride
thus overflowing (exuberant), lust also gets wild, and its heat kindles
the fire of wrath. The big store of oil and ghee (blazing) catches fire
in the hot season, and simultaneously blows a strong breeze of wind
to fan it (fire): in that way, egotism gets strengthened while pride
gets shrouded in lust and wrath, and then they are both united in
them (demoniacal persons). Will they then hesitate to commit violence
following their wayward impulse? First, Oh Dhanurdhara, they (get
prepared to) wrench out (and offer as a sacrifice) their own blood and
flesh to secure success in the art of incantation and charms to destroy
and injure others CTO). In this (masochistic) process they
torture the body in which I dwell (as Atman), the wounds inflicted
on the body being felt as blows struck at Me (Atman); and to whom-
soever, these enchanters and black magicians cause hurt—all that
causes pain to me abiding in them all as I do, as sentience; and whos0-
ever is luckily saved from the harmful effects of their machinations,
(that person) is pelted with brickbats (by the black magicians) i?
the form of vile slander. Virtuous women, saints, men of charitable

XVI. DAIVASURASAMPADVIBHAGA 513

disposition, sacrificers, unique persons practising austerities, and
ascetics, as also other devotees and great souls, who are the favourite
places of my abode, and through whose performance of sacrificial
rites as laid down in the Scriptures, these (places) are rendered holy
—against such also these demoniacal persons discharge arrows in
the form of slander, poisoned and sharpened with deep and bitter
hatred.

ame fara: RY FATTY TTA |
Romea aag Aa tfewu ke N

19 “These my haters, cruel and unholy as they are, —the vilest
of men—I continually hurl down, amongst the mundane
existences, invariably into the Demoniac wombs. (405)

Now hear as to how I deal with those that behave thus inimically
towards me. They abide in human form and behave indifferently
with the world (i.e. turn their face against humanity) and therefore

' I deprive them of the form and deal with them (as I do). I make those

fools abide in Tamasic orders that constitute the dunghill of the
locality of misery, and wherein flows the dirty water of towns in the
form of worldly affairs. I make them tigers and scorpions in barren
tracts, which cannot grow even grass. Suffering intensely from the
pangs of hunger they wrench out and eat their own flesh and die,
and come to birth again in the same order over and over again: or
I give them birth in reptile orders and shut them up in their suffocating
narrow holes ( faa ), where on account of the heat of their own poison,
their very skin gets burnt. These wicked men do not get rest even for
a small measure of time required for exhalation (of breath). In this
way I do not release them from these miseries for inordinately long
periods of time before which even crores of Kalpas (one Kalpa or
432 millions years=1 day of Brahmadev) would compare short.
This in fact is the first stage of the long journey leading to their ultimate
destination. How could they then not be made to suffer more dreadful
miseries after they reach the ultimate destination?

bs, these deluded creatures,
Me, O Son of Kunti, and
(414)

20 “Entering the Demoniac wom
life in, life out, fail ever to reach
from thence sink into the vilest state.

33

514 JNANESHWARI

They (Demoniacal persons) sink to this vilest state on account of
the Demoniacal Estate. After they reach their ultimate destination,
I deprive them even of that little scope for solace they have in the body
" form of tiger and other wild animal orders, and then they become
completely the Tamas—Tamas that darkens even darkness making
it more gloomy. All these Demons—whose association even is shun-
ned with disgust by the Sins—who are dreaded even by Hell,—fatigue
on whose account faints (with exhausation),— by whose filthy con-
tact, even dirt gets more dirty,—the heat of whose contact burns
even the element of heat, —whose contact makes even the great fears
tremble—who are hated even by the sins and who are felt inauspicious
even by the inauspicious, —whose contact even is dreaded by profane
touch,—such demons, the vilest of the vile in the entire universe,
get born in diverse Tamasic orders, Oh Dhananjaya, and become
Tamas (itself) ultimately. The faculty of speech moans mournfully
while describing them, and the mind is repelled (with a feeling of shock)
while remembering them, and one exclaims, ‘alas how these fools
have earned for themselves the Hell'! It is not understood, how and
why these cherish in their hearts this Demoniacal (evil) Estate, which
leads to such a dreadful fall. Therefore, Oh Dhanurdhara, you should
never follow that path: it is only fit that you should avoid (visiting)
the site where abide people of demoniacal dispositon; is it needful
tó remark that you should shun (the company of) those in whom
there dwell in their entirety all the six demerits headed by hypocrisy?

fafaa rend gré WTRTHTCNS: |
TET: BTA SÜDETERTHq Gub AAT R? N

21 "This is the threefold gate to Hell that brings ruin upon the
self: (to wit), Passion, Wrath, and Greed. Therefore should
one renounce this triad. (425)

Know it, that wherever these three viz. Passion, Wrath and Greed
predominate, there is sure to be abundant growth of evil things. These
three are, as it were, posted as "road-guides" (arzr ) by all the miseries
m: the world, to guide the beings, if they like to meet them: or this
triad is a sturdy and strong assemblage of sins, to push the sinnet
into the Hell. The existence of Hell is not known beyond the Scriptures
so longas they (triad) have not arisen in one’s mind. With their advent»
all sorts of harm come and stick to the body and hardships are (at
the threshold) made quite cheap. What is ordinarily called harm

XVI. DAIVASURASAMPADVIBHAGA 515

is not really so: this triad constitutes genuine harm. What more
should I say, Oh Warrior! The three-pointed spear (Preig ) formed
of these three (viz. Passion, Wrath, and Greed) constitutes the very
threshold of the worst of all Hells. The person, standing whole-
heartedly on the threshold of these three, gets (experiences) a position
of honour in the conference of Hell while yet living here. Therefore,
| repeat again and again, Oh Kiriti, that this faulty triad of Passion,
Wrath and Greed should be rooted out at all times.

udfaqes: mien THETA: |
WALT: HATA ATT Wet TAT Ou R Ul

22 “Released, O Son of Kunti, from these three gates of darkness,
(if) a man works and follows his higher good, he thereupon
attains the Highest Goal. (433)

“One should think of the Four Objects of Life (of a human being)
such as Religion and others, only after abandoning this triad (of
demerits). My ears refuse to hear of anybody being able to secure
good (a state of bliss) so long as these three are awake (active) in that
being,” said the Lord. He further said, “One who has some regard
for his soul, and feels afraid of self-destruction, should be careful
and avoid association with them. To expect any success in one’s
undertaking, while associating with Passion, Wrath and Greed, is
like trying to swim, on the strength of one’s arms, with a stone tied
round one’s abdomen, or like having a meal of deadly poision for
saving one’s life: and so (even) the least trace of them should be wiped
out altogether. If ever this chain of three links gets snapped, then
only can one walk along his path very comfortably. One whom the
triad of passions, etc. has forsaken, becomes happy like a body freed
from the three bodily humours (in disorder), or like a town free from
the triad of (i) malicious disclosure of misdeeds (*Tetst), (ii) theft
(ate) (iii) harlotry (fara), or like a heart free from the three afflic-
tions (viz. areata — Corporal, arferatfers—physical, and amfirafen
— Supernatural), and secures the association of the righteous along
the road to liberation. So also on the might of the company of the
virtuous and on the strength of good and Scriptural guidance, one
can transcend the rocky and barren woods in the form of births and
deaths. And then he reaches, through the grace of the preceptor,
the town where abides eternal bliss of the Self. There he ps n
Self, the Mother, the highest (ultimate) limit of love, and with that

516 JNANESHWARI

meeting, is heard no more the (jaring) sound of the beating of the
kettle drums of mundane existence. And he alone, who frees himself
by sweeping away the triad of Passion, Wrath and Greed, becomes
the master of such a great gift.

a: mAAR dd STET: |
aa fafenaratfa a ga a oat afar 33 U

23 “Whosoever, relinquishing the prescribed ways of the Shastra,
acts under the promptings of lust, he does not achieve success,
nor happiness, nor the Highest Goal. (445)

And (there is) that self-destroyer (stealer), who does not like all this
and who reclining (and thus supporting) his head on passion and
other demerits, defies the fatherly Vedas, which are uniformly kind
to all and which are the headlights, showing what is (wholesome)
to one's advantagé and what is not. He who shows no respect for
the mandates of the Scriptures, neglects his own interests, and goes
on indulging the senses; he who never lets go his grip on Passion,
Wrath and Greed keeps his promise (word) with them and who wanders
freely through the jungle of unrestrained way-ward conduct—such
a one does not get a single drop of water (to drink) of the river of libera-
tion, what to say then of (the bliss of swimming in) the river itself,
which he cannot enjoy even in a dream. He cannot have the enjoy-
ment even of the ordinary, common objects of the world; what then
of enjoyments pertaining to the other world (from which he is defi-
nitely excluded)? Getting deluded at seeing a fish (on the surface
of the water) a Brahmin dives in with the greed of catching the fish;
but instead of catching it he only incurs the risk of losing his own
life: in that way, one just tries hard for the attainment of the other
world, solely out of temptation for the enjoyment of the sense-objects;
but while so striving, Death snatches him away somewhere else (before
his desire is satisfied). In short he gets neither Heaven’s nor this world’s
enjoyments; what then of securing liberation? Therefore, one Who
on account of the strength of desires, strives for the enjoyment of the

sense-objects, gets neither the enjoyment nor the Heaven, nor yet
can he ever expect to have salvation.

TSS THT G satai |
Weal Meafaarites ant nifa i 2 U

XVI. DAIVASURASAMPADVIBHAGA 517

24 “Therefore, the Shastra is thine authority in determining what
to do and what not to do. So, after knowing what is declared
by the Shastric prescription, thou wilt here do well to perform
the act." (455)

For this reason, one who feels any pity for his own self, should not
show any disregard for the dictates of the Vedas. A loyal wife follows
(respects) the inclinations of her husband and automatically secures
self-good: or a disciple who keeps an attentive eye on the observance
of the preceptor’s words, secures a seat in the mansion of the Self;
or one has to hold out light with great care (regard), should he wish
to get back his own hoard kept hidden in a dark place. In that way,
one who desires to have a mastery over all the (Four) Objects of Life
(of a human being), must hold in high respect the dicta ofthe Shruti
and Smriti Scriptures. He should renounce what is forbidden by
the Scriptures, and should hold it as mere straw even though it might
happen to be a kingdom; and he should accept such as is enjoined
by the Scriptures, even though it be damned poison. With such a
staunch faith in Vedic Scriptures, could one ever be confronted by
any evil, Oh Warrior? There is no mother in the world greater than
the Shruti Scriptures, who protects her child from evil influences and
saves and brings (it) up by giving wholesome things. One should
not therefore abandon the Shruti, which leads to the attainment of
the Supreme, and you too should worship it with special devotion.
You are, Oh Arjuna, born in this world, on the strength of your re-
ligious acts (in the preceding lives) for making the scriptures significant
(by furnishing a direct proof of their validity). You have, in natural
sequence, won for yourself the designation “younger brother” of
religion (*ratqsr —the follower of «dá: note the pun on the word 44
meaning religion, and Arjuna's eldest brother) and so you should
not act adversely. You should take decisions strictly as authorised
by the Scriptures, while considering the fitness and propriety of actions,
and you should absolutely avoid doing things definitely adjudged
as evil acts. You should then carry out to its completion, with great
regard and using all your strength, that which may be declared as
the true duty. There is in your possession, (lit. hand), Qn Gre
Talent, the signet ring in the form of pure intellect with which to set
the seal of absolute-universal-validity (on actions good and evil)
and (so) you are perfectly qualified to guide and direct people.

518 JNANESHWARI

CONCLUSION

Thus the Lord preached to the Son of Pandu, the signs of the demonia-
cal disposition and how one should escape from it. Next, the Son
of Pandu (will) ask questions about the “good faith" on the part
of the beings: (grat fadat), which you do hear through ears in
the form of sentience. Sanjaya narrated to the King (Dhritarashtra)
what the Sage Vyasa wrote down (XTT) and I shall tell it to you
through the favour of the preceptor, Nivrittinath. O saints, if you
shower down on me your kind glances, I shall also be as great (and
able an orator) as you will like me to be. You should therefore give
me your attention by way of charity, (as a token of your grace—
Wade) and then I shall be really blessed," said Jnanadev. (473)

SAHRA EAA ATA WpESHSEHTY:! LE oí

ELLO 2. doom mm

CHAPTER XVII
SRADDHATRAYAVIBHAGA
INTRODUCTION

Obeisance to you, Oh Indra (King) amongst the Ganas (Ganesha's
attendants) — the Preceptor — you whose concentrated meditation
(antftat) releases the hold of the Universe of names and forms. The
individual soul in the form of Shankara surrounded by the three
Gunas in the form of Tripura (Demons) and detained in the fortress
in the form of individual existence is released by your remembrance
(in the way Lord Shiva, surrounded by Tripura Demons and shut
up in a fortress, was released by the remembrance of Ganesha.)
You are therefore in your capacity as the Preceptor, weightier than
Lord Shiva if weighed side by side in a pair of scales; and yet you are
light enough (like a raft) to carry safe across the waters of worldly
delusion. To those, that are ignorant about your true nature, you
look as one having a crooked face (this refers to Ganapati’s bent
trunk): yet to the learned you ever appear quite straight (Sx{— not
crooked). Your Divine eyes (vision) look small: yet with their open-
ing and closing you easily bring about respectively the creation and
the dissolution of the Universe. With the flapping of your (right)
ear, in the form of activism (safe), there blows the wind rendered
fragrant by the ichor (w«) oozing) from the temple, and then the
black bees in the form of the beings, sit on your forehead, as if decora-
ting it with a wreath of blue lotuses offered in worship. But when the
other (left) ear flaps about, the flowers offered in worship are scattered
and disappear and then the grandeur of your bodily form is revealed
in its pristine glory. The sportive (graceful) movements of the deft
dance, visible on the left side of your body, (this refers to the twisting
motion of the trunk on the left side) which represents the false show
of mundane activities, is displayed by you as an exquisite piece of
art as it were of forceful manly dance. That apart: the wonderful
thing is that with whomsoever you form a relationship, that person
is at once deprived of that relationship. As soon as you remove the
fetters (of mundane existence), the feeling that you are the very brother
of the world is created and the sense of gratification felt by VOUT
devotees comes and sticks up to your person- With the eradication

520 JNANESHWARI

of the sense of duality—that duality through which you had created
separation, he (the devotee) forgets the existence of his (separate)
body-form. You remain too far behind (i.e. hidden) for those that
look at you as distinct from their own selves, and keeping you Straight
before their gaze, run after you by diverse means to reach you. You
never even remain in the region of those that meditate upon you with
wrapt concentration: yet that one becomes dear to you who forgets
such meditations (through his oneness with you). One that does
not know that you are eternally self-same, conducts himself (as if)
he is all-knowing. (How can you be expected to hear such a one
since) you are not prepared to lend your ear even to the Vedas that
propound You. You pass by the name “Silence” (414) on account
of the Rashi (xrfiT- the sign of the Zodiac) in which you were born.
How could then one harbour the ambition of singing your praise?
Whatever is perceptible is all born of Maya (illusion): how and in
what way should then one worship you? Looking upon you as Deity,
if I seek to be your servant then it would mean taking myself to be
distinct from you and laying myself open to the charge of being
disloyal to you. It would therefore be only proper not to establish
any kind of relationship in regard to you. It is only when one drops
all distinctions, that one can attain you, Oh one without duality!
I have now come to know of this secret of yours, you O adorable one!
The salt does not exist separately but gets dissolved in the (cooked)
food: treat (accept) my obeisance to you in that way — what more
should I say? An earthen jar dipped in water comes up overflowing
with water when drawn out: or a wick becomes—the Jamp itself
by associating with a (lighted) lamp: In that way, O Preceptor Nivrt-
tinath, I have attained perfection by bowing to you. I now set myself
to (the work of) interpreting the Teaching of the Gita. In the con-
cluding stanza of Chapter XVI, the Lord gave the ever-abiding
decision viz. “Oh Partha, the Scriptures should be thine sole authority
for determining what is proper to be done and what is not." On this,
Arjuna thought to himself, *How is this? Is there no other alter-
native, but the Scriptures alone, for action? It is like (insisting on)
wrenching out the snake-gem (@fafit) from the hood of Takshaka
—the mighty Cobra (by stamping on its hood), and pulling out the
hair from the nostrils of a lion, and then knitting these together into
an ornament for wearing round the neck: and if that be not possible
ihe and how oan ly degrading! Who would b
gent) opinions pro up (bring together) the loose, different (dive
pounded in different Scriptures and secure the

- (and there are also others), in whose case,

XVII. SRADDHATRAYAVIBHAGA 521

fruit (a clear conclusion) as a result of their reconciliation? Assuming
that such a reconciliation is secured, is there time available, sufficient
to follow (i.e. to give a concrete shape to) that decision? How can
one find leisure in his life time to get through such an intricate affair?
And how would everybody be able (and fortunate enough) to secure
the means to bring about the co-ordination and use for a common
purpose of (i) the Scriptures, (ii) their interpretations, (iii) the
place and (iv) the time? It is thus very difficult to perform actions
strictly according to Scriptures, and under these conditions, how
are the dull-witted (We ) seekers to fare? The solution (to this)
which Arjuna is going to ask about, is discussed in this (XVII) Chapter.
Arjuna, who is desireless in regard to all objects, and well-versed in
all arts, who in his role as Arjuna has become a second Krishna
(one who attracts); who is the main support of bravery, as also the
ornament of the Soma (Lunar) Dynasty and to whom the enjoyment
of pleasures is but a child’s play; who is the master intellect and the
very resting place of the Brahmic Lore, and whose mind worked in
close association with the mind of God—(such Arjuna spake)!

wait Tare |

A mafaia aed EAT: |

aot frost qp BT FON AAA VTA: Uo o
ARJUNA SPAKE:

1 "Those who, having abandoned prescribed ways of the Shas-
tras, proffer worship, endowed with faith: to what category
does their way of life belong: Sattva, Rajas, or Tamas?’ (34)

That Arjuna said, "Oh Lord, dark-coloured like the leaf of ‘Laurus
cassia’ (THT«Iz2THI), and the embodiment of Supreme Brahman, (per-
ceptible to the senses), I have some expectancy about what you said.
In what sense did you say that there was no other way to liberation
for a being, but the one through the Scriptures? Should there not
be available a suitable place, sufficient time and a suitable teacher
at hand for teaching the Scriptures, as also the equipment helpful to
such a study; similarly why should there be wanting the strength of
the merit of the former lives (Luck) as also the necessary intelligence?
—in short, if these are not there, the study of the Scriptures (in the

i tandstill: Such ones
ças ust of necessity come toas l 1
se of such men) m the (stone-cutter s) chisel

522 JNANESHWARI

(war) has not even touched (the rock in the form of the study of)
the Scriptures (no foundation of study is even laid) and who have in
consequence left off all discussions over the subject; yet they long
to be like those that attain the real happiness of the other world,
by taking to activism, strictly deducing the conclusion from the
Shastras and practising holy rites in accordance with it. A child
writes (copies) letters (underneath) following the specimen writing
(above) by an expert writer, or a blind one walks behind and follows
the lead of one (with good vision) walking ahead: in that way, holding
as authority the behaviour of those that are experts in Shastras, they in
full faith follow their course. Then they worship with great devotion,
Gods such as Lord Shiva and others, give liberal charity like gifts
of land, etc., make daily offerings to the sacred fire and perform other
sacrifices. Now tell me, Oh Purushottama (the Best Person) under
which of the categories viz. Sattva, Rajas and Tamas, such men are
classed.” At this Lord Krishna, the master of the seat of Vaikuntha,
who is the pollen in the lotus flower in the form of the Vedas, under
whose shade (protection) this Universe survives, who is stuffed with
the power that secures commendation for Kala (Time), who is naturally
powerful, unique and grand, and who is obstruse and blissful—that
Lord Krishna himself spake in reply.

STATA ATS | 2
fataer wate stat 2fger at erates d
wies vrerdt aa aree Aft at TT 9o

2 The Exalted-One Spake: “Of three kinds is the faith that
naturally belongs to embodied souls: Satvika, Rajasa and
Tamasa: Listen as I describe it now.

Shri Bhagawan said, "Oh Partha, I have come to know the bent of
your mind: you are feeling the study of the Scriptures as a great
handicap. You appear to cling fast only to ‘faith’ for the attainment
of the great seat (Supreme Brahman). But it is not, Oh Wise one, 50
easy. It is not proper, Oh Kiriti, merely to say ‘I have got faith,”
and depend upon it. Were a twice-born (Brahmin) to associate himself
intimately with the lowest caste person, would he not be reduced to
the status of that caste? Just think: one ought not to take (drink oF
eat) anything contained in a liquor pot, even though it might be the
holy water of the Ganges. Does not sandal wood, even thou

XVII. SRADDHATRAYAVIBHAGA 523

pleasantly cool by itself, burn the fingers holding it, once it is set-on
fire? Or, if pure gold is mixed up with an alloy, melted in a mould and
taken as pure gold, would that, Oh Kiriti, not cause a loss? ‘Faith’
by itself is a very fine (pure) principle; yet the being, to whose lot it
goes, is naturally constituted of the three Gunas (Constituent aspects),
by the power of Maya (Illusion) which exists from all eternity. Of the
three, two get weakened, while the third gets strong and dominates
over the tendency of the being. The mind follows these tendencies,
while the actions follow the mind, and then after death the being
takes (re) birth in a new body-form in accordance with the actions
in his past life. The seed (form) is disintegrated and developes into a
. tree: the tree (form) ends and is stored up in the seed (form): and
this rotation goes on for crores of Kalpas: yet the-tree genus does not
become extinct. In that way, there take place innumerable births
and deaths, and yet the being is invariably accompanied by the three
Gunas (constituting the being) Therefore, whatever may be the
faith that falls to the lot of the being it is you may see moulded,
according to the individual combination of the three Gunas. Should,
by chance, the Sattva Guna dominate, it invites knowledge; yet there
are the two others (Rajas and Tamas) destructive to the third (Sattva).
With the help of Sattva the faith enters on the way leading to libera-
tion: yet there stand the Rajas and Tamas that are adverse to Sattva;
how could they rest quiet? The Rajas defeats the Sattva and gets
the upper hand (ascends the sky) with the result that the faith is
reduced to (the position of) a broom for clearing (performing)
actions. Then the Tamas rises into power, and transforms the faith
into a new type in which it goes after undesirable enjoyment (of

sense-objects).

Wedrpeur dem TET Hal ATCA
aami FoR at wegz: Ww W4 A 3 04

3 “The faith of each one, O Scion of Bharata, is in accordance
A person is just the totality of

with his inner constitution. a 5
his beliefs: whatsoever one believes in, just that he actually

becomes.
nce, Oh you Righteous One,

Rajas and Tamas Gunas, in
gh the faith ts

In short, there is no separate existe
for faith, independent of the Sattva, $
the assemblage of the beings- Therefore even thou

524 JNANESHWARI

natural, yet being coloured by the three Gunas it has also distinctions
such as Sattva, Rajas and Tamas. Water, although a life preserver,
becomes fatal if mixed with poison, or becomes pungent if mixed with
black pepper, or becomes sweet if mixed with sugar-cane (juice).
In that way, one dominated by Tamas gets born and dies again and
again and his faith also takes the Tamas form. One can make no
distinction between lamp-black and soot; in that way when the faith
becomes Tamas-ridden, there exists nothing else in it but the Tamas.
Similarly, in the case of Rajas-ridden beings, the faith is of the Rajas
quality while that in a Sattva-dominated person is of the Sattva
kind. In this way the entire universe is cast solely in the mould of
faith. But note the fact that Faith is stamped with three different
marks being over-ridden by the three Gunas. A tree is identified
(known) by its flowers, or the mind known from the talk, while actions
of past lives are known from the sort of pleasure and pain one ex-
periences in the present life. In that way three kinds of faith are known
from different signs about which do hear now.

Weed Ra ary iA TAT: d
TA ANT aa AAT HAT: d Y d

4 "The Sattva-dominated persons proffer worship unto the
God; the Rajas-dominated unto the Yaksas; the rest who
are Tamas-dominated proffer worship unto Departed-Spirits
and Ghostly-Hordes.

Those moulded of Sattva faith have generally the liking for Heaven.
They master all arts and sciences, perform select sacrificial rites-nay
they even get admission in the region of Gods. Those, Oh Warrior,
that are formed of Rajas faith, worship the demons and other spirits
(living in ethereal regions). Now, about the Tamas-dominated faith.
It isa (regular) heap of sins, very rugged and cruel. They (of Tamas
faith) kill beings for making ritual offerings and worship on dirty
funeral grounds at evening hours, assemblages of ghostly orders and
corpses (departed spirits). Such beings, should be known (as if)
formed out of the essence extracted from the Tamas quality and are
the very home of the Tamas (ridden) faith. These are the three-fol

classes of the faith found (abiding) in (three) different signs in the

world and I have explained them to you with the sole object that yO"

should Pies only the Sattva faith, casting away the remaining
two— the opposing ones. Those that claim the Sattva-faith as thei”

— E

XVII. SRADDHATRAYAVIBHAGA 525

protector have, Oh Dhananjaya, nothing to fear (as coming in the
way as a goblin) of their becoming one with the Deity (#aet) even
though they might not have studied the Brahma-Sitras, (a standard
work on metaphysics) or might not be well-versed in the Shastras
(Scriptures), or might not have grasped the great theories (frgid-
Established Truths). But one who acts with perfect Sattva faith and
follows in the footsteps of those elders who are themselves the very
interpretation incarnate of the Shruti and Smriti Scriptures, and set
an example of righteous conduct to others (by their own acts)—such
a one acting as he does following their way of conduct, automatically
secures the same fruit as the wise do (secure through their study of the
Scriptures). One succeeds with great difficulty in lighting a lamp
while another without any trouble lights another (his own) lamp on
the first: does the latter in any way get cheated in respect of the light?
Or, one builds a (big) house spending unlimited money over it; could
not another (a stranger) dwelling in that house, experience the same
amount of comfort? That apart: would a tank satisfy the thirst only
of him who constructed it and of no one else? Or would the only one
who cooked food (in a house) get it there (for eating) and none else?
No need to say more: yet, would the Ganges (Godavari) be the
holy waters of the Ganges only for the Sage Goutama (who with
great effort brought it to the earth) and prove to be an ordinary
stream to others in the world? Therefore, one who follows in firm
faith another knowing (better) the methods in the Scriptures, ac-
cording to one’s own intellect, secures liberation even though he

be illiterate (48).

amaai we AAA 3 WW TAT: |

SEATEH eT HT: amener Xu
ractise dreadful austerity, not in ac-
stra's prescriptions, being dominated.

by the force of their
(93)

5 “Those persons who p
cordance with the Sha
by hypocrisy and egotism and impelled
desires and passions :

(Now as regards) those that do not even know how to clear their
throat (tune their vocal chords) in order to utter distinctly even the
word 'Shastras' (Scriptures) and who are not prepared to permit

t āstra- j even to approach (touch) their
We cce a fe distance); or those that grin

: ; ta sa 3
Periphery (ie. who keep them a ry of their elders (seeing their

and mouth (me agfa) in mockery ot :
acts), and scoff at the learned by indulging in snapping of their thumbs

526 JNANESHWARI

and fingers (srgfeatarsfadi); those that follow religious austerities
practised by the atheists in the conceit of their greatness and in the
arrogance consequent on their possession of great riches; those that
use the woodbill (#t4dT) and take out flesh and blood from their
own bodies and from those of others, and with these fill up to the
brim the sacrificial pot, and pour it into the burning (sacrificial)
receptacles or into the mouth of the Spirit of a deceased Brahmin
(wa); those that dedicate child-victims in fulfilment of the vows
taken by them; those that perversely remain without food and observe
complete fast. for seven days at a time for securing a boon from some
petty deities—such (men) sow the seed of torment to themselves
and also to others in the Tamas field, and then the seed germinates
and gives yield of the same sort. Then such ones get reduced to the
state of one, who finds himself in the sea. and yet has neither the
strength of arms to swim across, nor does he take to the use of a boat;
or of a sick person, who is cross with the doctor and kicks out the
medicine (offered), and then suffers the pangs due to the pain (of the
disease); or of one who (being unable to take revenge) retaliates
spitefully by removing his own eyes and getting thus blind, is com-
pelled to embrace the rigorous vow (of confinement) in his own house;
to such a state are reduced those demons that discard with scom
the Scriptures, and getting infatuated, wander about aimlessly through
out-of-the-way tracts. They act as the desires for sense-objects dictate
to them, and belabour others as directed by their wrath to be bela-
boured: not only that, but they bury me (who lives as the soul in the
body-form) too deep under the boulder-heap in the form of miseries.

waa: TEA AAMT AT: |
At aaae ay aenga ut & U

“These insensate persons, coercing the aggregate of elemental

constitutions that make up their body—and Me too who dwell

within the body: understand them to be of Demoniac con
victions. 105

Whatever afflictions they cause to their own bodies or to those of
others, all such cause exhaustion to me—the soul. Such sinners
do not deserve even to be touched by the faculty of speech, but have
to be mentioned in order that you may avoid them. (Things
like) (1) removing a corpse (with one's own hands) (ii) holding
conversation with one of the lowest class in order to avoid his toue™

|
|
|
|
|
I
1

XVII. SRADDHATRAYAVIBHAGA 527

(iii) washing off with one’s own kands the filth (of the body)—are
required to be done since there exists the hope of (thereby) bringing
about cleanliness, and are not therefore to be considered as unclean.
In that way they (of demoniacal tendencies) are mentioned here, so
that they should be avoided. Whenever, therefore, you come across
such sinful persons, do remember Me in your mind, Oh Arjuna, since
there is no other expiation for such a sin. And for this purpose do
conserve, in all ways possible, that Sattva faith which I am now going
to preach to you. You should always have such associations as would
conduce to the strengthening of the Sattva disposition, and take only
such food as would foster growth of Sattva quality, since there is no
other remedy more powerful (efficient) than the food you take for
strengthening the disposition. A vivid example of this, as can be
seen readily, is of a sober person who gets intoxicated and
arrogant as soon as he gets drunk. One who takes food constantly
naturally gets affected by wind and phlegm (amg). Would fever
ever cool down by taking milk, etc.? The nectar prevents death when
taken, or the poison renders poisonous the interior when taken in:
in that way the (seven) primary fluids or juices—essential ingredients
of the body (xr«rumq) are formed according to the kind of the food
one takes, and the emotions are fostered in the interior (mind) ac-
cording to the nature of the primary fluids (8T) thus formed. As
the pot (containing water) is heated the water in it also becomes hot,
in that way, the emotions (thought-waves) in the mind are conditioned
by the fluids. Therefore, when the Sattva food is taken, then only
Sattva emotions are developed. Similarly, if other kinds of food are
taken, Rajas and Tamas natures are formed. Therefore I shall now
tell you what is Sattva food and what are the forms of Rajas and

Tamas food, and hear attentively.

aenea AACA fft wafer fra: |
aera ari dui Aai TY MS o
7 “Asto the Diet also, it is of three kinds, and is found (. severally )
to appeal to all men. So the Sacrifice, Austerity and Charity :
Listen to their division (now): (120)

Now I shall make it clear to you, Oh Warrior, how one and the
same diet becomes of three kinds. The preparation of the diet follows
the taste of the one taking it, and he (the eater) becomes the very
servant of the three Gunas. The being who is the doer and the enjoyer,

528 JNANESHWARI

naturally develops his disposition according to the three kinds of
Gunas and also acts in three different ways. Therefore the diet is of
three different kinds. So also are (of three kinds) the sacrifices
the charities and the austerities. Now I shall tell you the signs (charac.
teristics) of diet first as promised, which hear as I make them clear.

WT AATAAZAM ATTA: à
vem: fear: feret get sere: RAR: ws i

8 “Longevity, inner basic constitution (sattva), strength, health,
happiness, and cheerfulness: such foods as promote these,
and are savoury, succulent, sustaining and satisfying, are
dear to those of Sattvika temperament. (125)

Should the enjoyer be luckily inclined towards Sattva qualities,
his liking for sweet articles of food increases; food articles which by
themselves are savoury, sweet, and well-cooked, well-shaped,
soft to touch and succulent and flavoury to the tongue,—articles that
are full of syrup (xu-ur&) inside, and with soft exterior and with the
internal liquidity thickened by heat, but not over-cooked articles
although small in size (are) big (highly invigorating) in effect, like a
single letter alphabet from the mouth of the preceptor, which though
small gives immense internal satisfaction—articles that are as bene-
ficial to the interior as they are sweet (tasteful) to the mouth: such
sorts of edible articles are greatly liked by the beings of Sattvic nature.
Food possessing such signs should be known as Sattvic food. It
conserves longevity. When the cloud in the form of such flavoury
Sattvic liquid food showers the interior of the body, the river of
longevity gets swollen day by day. The Sun is the cause of the advance
of the day; in that way such kind of diet is most suitable for preserving
the Sattvic quality. Such (kind of food) is also a great support for
strengthening the mind as also the body and with such food the ail-
ments find no scope whatsoever (to attack the body). When one
gets such Sattvic food, then only can one enjoy sound health and the
pr in the form of goodluck is in the ascendant for the body: and 1t
is with such food alone that a person gets scope for doing such acts
FA make him happy, and this happiness is firmly wedded to joy (iit.
Jappmness augments its intimacy with joy). The Sattvic food proves
in the long run thus great and beneficial to the body both external
and internally. Now I tell you, as the occasion demands, the iet

dear to the Rajas—tempered persons.

XVII. SRADDHATRAYAVIBHAGA 529

HEPATAM TOT A TSA era et
ATT TISAI SAMHAIN: A 8 i

9 “Bitter, sour, salt, over-hot, pungent, dry, and burning;
and such as cause pain, repentance and ill-health, are the
foods desired by those of Rajasa temperament. (139)

It surpasses even the subtle poison in point of bitterness and is more
burning than lime and is also sour. Salt is added to it in the proportion
in which water is added to flour (for forming it into a lump). In the
same proportion are also added other kinds of salt to it. Such exces-
sively salt articles of food are liked by him (Rajas-tempered person),
and on the plea of having hot food he swallows articles of food as
hot as the very fire. A Rajas person demands articles of food so hot
that at the point of the steam arising out of them, a wick can even be
ignited. Food as hard as an iron crowbar which even breaks a rock
and is so well known for its hardness,—such hard food he takes, and
it pierces his stomach without causing any stab or injury. The food
is as parched as the very ashes in and out, and he likes that burning
sensation which is caused to the tongue while taking such food. He
feels great pleasure in putting into his mouth food that makes gnashing
sound of teeth while it is being chewed. Already smarting (as the
dishes are), he adds mustard (to them), the fumes of which cause
acute pain in the nostrils and the mouth while swallowing. Over
and above this Rajas likes to have “Rayate” (xmmd—a condiment)
which excels even fire in point of (throat) burning sensation. It is
dearer to him than his life. Possessing a voracious mouth, his tongue
makes him mad and he goes on swallowing fi.2 in the form of food.
This makes him feel so hot, that he does not feel any cooling sensation
even on the (bare) floor or on a bed, and he cannot keep aside (for any
length of time) from his lips a drinking pot filled with water. These
things cannot be called feasts, but they are (as It were) dormant
serpents in the form of diseases, and intoxicants are put in the belly
in order to. excite them (to activity). With suchiintoxicants, sese
after disease raises its head vying with each other, and in this way the
aif ; i he fruit of misery. Oh Dhanur-
Rajas food yiclds nothing else but t ! 1 VEL ERA
dhara, thus has been made clear to you 1n detail, together wita its
4 tos di bout the diet which is liked
effects, the nature of Rajas diet. Now a SEM
by the Tamas-ridden person and you might [celina us ea S

to it.

530 JNANESHWARI
maa weed oft wf w uq
sfegerafu ure WI RARA GU Ro n

10 “Void of freshness, no longer savoury, foul smelling ; and what
has stayed overnight; what has been left part-eaten and is
unholy: such the fare favoured by those of Tamasa tem-
perament. (154)

He (Tamas-tempered person) feels no repugnance while eating
rotten, defiled, and left part-eaten food, in the way, a she-buffalo
does not feel (repugnance) while consuming mash of grain, bran
etc., laid before it (Hat). A Tamas-tempered person takes un-
grudgingly food that was cooked in the morning or in the afternoon
of the previous day. He also takes food that is imperfectly cooked
or is over-cooked; also that which is no longer savoury. The proper
type of food is that which is well-cooked and has become fully savoury.
The Tamas-tempered one is not convinced about it (he holds a dif-
ferent view); were.he by chance to get fresh and nice food to eat, he
would not take it until it became foul-smelling in the way a tiger does.
Food that has been cooked days back, (food) that has lost all its
flavour, (food) that has completely dried up, (food) that has rotten
or fermented or swollen, (food) that has been squeezed and crushed
by children like clay, or that has been mixed up (rubbed in together)
as an oblation to family-Goddess by (five) married women and a
virgin all sitting in company (ATS) it is only when he takes such
a foul and dirty food that he feels he has had a happy meal; yet even
with this the sinner (the wretch) does not feel really satisfied. Just
see, the wonder of it is that his longing for food and drink that 1s
prohibited by the Scriptures, and which is also unwholesome and
unfit to be taken, becomes extremely intense. Such is the liking.
Oh Warrior, of one who has taken to Tàmas sort of food. It however
takes no time for such a one to reap the fruit of such tendencies On
his part, since he becomes the receptacle of sins, the moment his
mouth comes in touch with such unholy drink and food. Whatever
he takes in as food should not be considered as feeding (i.e. an aid to
CE t Cho be tke ame sting in (mpenda t
(head) or S S 5t 4 epee poe Hotcutting ene n ae
he (a Tamas ridden ae fire; E imply to have a tastexo M f the

same nature (as a E of A e M ep m

sort of food cannot, Oh his diet). Thus the effects of the Ta :

» Oh, Arjuna, be distinguished from the Tamas

XVII. SRADDHATRAYAVIBHAGA * 531

ridden disposition itself," said the Lord. (God further said) “The
sacrifices are also of three kinds like the diet, and you attend to the
subject. The first of these is Sattvic sacrifice and you hear about the
mystic significance (the touchy point-q5)of it, Oh, the (head) gem
(AA) among the famous.

smesso fafergezt a wed
yeaa Aa: AAMT a area: 1) 22 UN

11 “The sacrifice which is performed as shown by precept by
those not yearning for its fruit, with the mind at peace, and
(in the faith,) that the sacrifice has to be performed (for
its own sake) ; that (sacrifice) is Sattva-dominated. (171)

Not to allow the least germination or growth of any desire for anyone
else but her own dear husband is the natural bent of mind of a loyal
wife: the holy Ganges, once it joins the seas does not flow further:
or once the Supreme Self is discerned, the Vedas (their function being
completed) come to a standstill: in any of these ways they (Sattvics)
dedicate all their mind to attaining their goal, dropping all egotism
for the fruit. A water-flow once it reaches the bottom of a tree, does
not recede, but gets absorbed there only (fostering the growth of that
tree without expecting any return). In that way those that get absorbed
in sacrifices, keeping firm faith in them, and with the body and the
mind devoted to them without expecting in the least any return,—
any sacrifices performed by such ones after dropping, and remaining
detached from, all desires for fruit or any other thing but their own
religion (duty), are the best performed in all ways and also according
to the enjoined forms. One should view his own eyes in a mirror,
or should behold in the light of a lamp a gem placed on his own palm,
or should discern his intended way with (the light of) the rise of the
Sun; in that way were one to study the injunctions of the Vedas with
firm faith and assemble all equipment such as receptacles (33),
temporary sheds (3$9), altars (dat), as also other materials necessary
for a sacrifice and arrange them methodically in their proper order
and place (in the way) as different ornaments should be properly
worn on the respective limbs, -in what ways and terms to extol the
greatness of such a thing? It is as if the very Goddess of sacrificial
lore, bedecked all over with ornaments, has appeared in pe
(disguise) of sacrifice. Such a sacrifice, perfect S. ned anding
germinating and issuing: forth any blossom in the

582 : JNANESHWARI

for any fruit—such a sacrifice, free from motive and fruit, is performed
in the way a person (constructs and) maintains a canal for watering
the bed of Tulsi plants even though (he knows) he cannot get (by way
of return) any flowers, fruit or shade out of it. Such a sacrifice should
be known as Sattvic Sacrifice.

aeaa g "eb WEWDIHÉÍT WB OU d
grad weiss do us fate mmm $3 N

12. “But that which is performed with an eye for the fruit, and
also for the sake of ostentation, O Foremost of the Bharat
(clan); that sacrifice understand as Rajas-dominated. (185)

Now, Oh the Best of the Warriors, a sacrifice of the same sort is
also performed but it is like an invitation to attend a death anniver-
sary given to a king, with the idea that the King's visit to one's home
would be very useful, it would bring about celebrity, causing at the
same time no detriment to the celebration of the anniversary. With
such an idea in mind he (sacrificer) speculates that he would attain
Heaven through the sacrifice, he would be honoured in tne world
as a’pious man because he has received initiation (if&ra), and he
would also have the sacrifice performed. Such a sacrifice, O Partha
performed for the sake of fruit as also for securing importance is
a Rajas-dominated sacrifice.

faiaga werfen |
aeai at aaa wfegent ai: $3 00

13 “Deficient in prescribed procedure, without food-offerings,
deficient in Mantra-recitation without largesses, and al-

together lacking faith: that sacrifice they speak of as Tamas-
dominated. (189)

In the mating (marriages) of animals and birds the aid of an astrologe"
is not solicited, lust alone suffices (it determines the time)! In that way»
in the Tamas-dominated sacrifices, perversity (ag) is the only
root cause. If it ever be necessary for the wind to search its own Way
for blowing, or for Death to come after ascertaining a propitious

nag (EF), oF for the fire to feel afraid to burn an unholy thing:
en E 3
E ie conduct of the Tamas-dominated sacrifices could

Precepts: (otherwise) the Tamasic one is all unrestrained,

XVII. SRADDHATRAYAVIBHAGA 533

Oh Dhanurdhara. He cares neither for the prescribed procedure
nor for the proper incantation of Mantras, just as a fly puts her mouth
in any sort of food she comes across without caring to think (about
its suitability etc.) in any way. Where the Brahmins are looked
down with the feeling of enmity (by the Tamas-ridden) what scope
is left for giving any largesses? In the fulness of his self-conceit he
goes on squandering away whatever he has got, like the fire getting
entangled in a whirl-wind. Thus with absolutely no faith (in such
sacrifices) enormous wealth is squandered in vain, in the way is
plundered the house of a dying person without issue. Such a semblance
of sacrifice is called Tamas-dominated sacrifice,’ said the Lord of
Goddess Lakshmi. (He further said), “The water of the Ganges is
all one and the same; yet it flows through different courses carrying
dirt in some places while remaining clean and pure in others. In that
way the austerities are three-fold, according to the three Gunas
(Sattva, Rajas, Tamas). The performance of one (type of austerities)
yields sin, and the other leads to emancipation. Should you be desirous
of knowing how these three classes of austerities came into being,
know first what is austerity. I preach it to you first and I shall then
explain how Gunas have classified it into three different kinds. What
is called austerity is, hear ye, three-fold (i) of body, (ii) mind and
(ili) speech.

T MESE
qeata a sm qw TAA t ou

14 “Adoring the Gods, the Twice-born, the Elders, and the Wise-
men; cleanliness, straightforwardness, continence, and non-
violence: these are designated austerity of the body. (201)

Of the three first hear of the austerity of the body. His feet know
no other work throughout the eight Prahars (three hours period)
of the day excepting that of visiting (the temples of) either Lord
Shiva or Lord Hari whichever he likes. His hands are well engaged
in decorating temple premises, in collecting and upper
(flowers, etc.) necessary for worship, and in doing other things -
is called on to do. At the very sight of the image of the Linga (o
God Shiva), or the image of God Vishnu, his ve aroma ly
sinks down and lays prostrate like a stick dO NAA n PI
He renders devoted service to such Brahmins who CM C DR 3
pious acts, humility and other good qualities risen o p

534 JNANESHWARI

high honour. He renders happy such as are in distress either through
the fatigue of travel or disease. He waves his body to the service of
his parents who stand foremost among the group of all sacred and
holy places. He worships the good preceptor, who imparts know-
ledge liberally and seeing whom all the fatigue of the dreadful mundane
existence is relieved. He burns to ashes in the furnace of his own
righteous acts (religion), the alloy in the form of the conceit of the
body, by giving coatings of constant study (of Scriptures). With
the full knowledge that the Supreme Spirit abides in all beings, he
bows to them and goes on serving others in all possible ways while
he himself remains particular in restraining his senses (specially where
females are concerned). His only contact with the female was when
he was born: after that he remains clean and aloof (from the contact)
throughout the remainder of his life. He avoids even walking over
(green) grass on the ground of its being a living entity: not only that,
but he avoids cutting and dissecting it. It is only when the body
conducts itself naturally in such a pure and simple way that the bodily
austerities can be said to have attained perfection. In all these actions
the body is the main actor and so I call them the austerity of the
body, Oh Partha. Thus has been preached to you what is called
the austerity of the body. Now hear the signs of the austerity of Speech.

Wea aay at Ragi a aq |
Raa Ad ASA AT Gerd tl o? od

15 “Speech not wounding feelings, and which is (withal ) truthful,
pleasing and beneficial; also the regular study of one's own
Scripture: these are designated austerity of utterance. (216)

The ‘Paris’ (GRA) converts iron into gold without tearing any piece
out of it: in that way is discerned one’s saintly character through
his talk, which gives pleasure to those near about, (without hurting
anyone). Water, while going mainly for the purpose of watering 8
tree also gives life (moisture) to the grass that grows in its course»
in that way his talk intended for a particular individual, also prov
beneficial to all others. The holy Ganges in the form of the nectar
makes immortal all the beings, renders pure and holy all by its bath,
washing off all sins and troubles, and gives a sweet taste (when it 18
SHE), In that way his talk removes nescience brings about one’s
reunion (meeting) with the Supreme Self, and is such that one never
feels in any way bored by hearing it, just as one never feels tired 9! #

\

XVII. SRADDHATRAYAVIBHAGA 535

drink of nectar. He talks (only) if and when questioned or asked
about anything: otherwise he is engaged in reciting the Vedas again
and again or in singing the praise and the name of God. All the three
Vedas including the Rigveda, are as it were installed in the home in the
form of his speech, while his mouth is as it were a school for the
study of Vedic philosophy. To be always reciting and repeating
anyone of the names of Gods Shiva-Vishnu, is what is called the
austerity of Speech. Now you hear about the austerity of the mind."
said the Lord, the Master of the protectors of the worlds ( APIT ).

Tersus: alert Wire: |
meade qut ATTA u vi ou

16 "Serenity of mind, gentility, taciturnity, self-control, and purity
of disposition: these are designated austerity of the mind, (225)

His mind remains steady in the Supreme Self,—getting freed from the
webs of diverse ideas and fancies (leaving him), in the way the waves
leave a lake, or the cloud leaves the sky, or snakes leave the sandal-tree
forest, or the uneven phases leave the moon, or mental worry leaves a
king, or the churning rod in the form of Mountain Mandara leaves
the sea of milk. He attains the blissful self and rids himself of his
temper, like the light without heat or food-flavour without density
or the sky without cavity, or in the way the (already) benumbed
limbs are not affected by cold. His mind then becomes clean and
beautiful like the firm, unspotted and perfect moon. In such a state
the hardship of asceticism is no more felt, the toilsome quest ceases
and the trepidation of the mind is gone and there remains only in
perfect form the realization of the self. The mouth, which was (for-
merly) always used as an instrument and vehicle for the faculty of
speech in order to ponder over and expound the Scriptures—the same
mouth now absolutely refuses to make use of the faculty of speech.
Having secured the realisation of the Supreme Self the mind loses
its nature—it is devitalized—and remains merged in the self in the
way salt becomes one with water and gets itself extinguished in it.
In such a state, whence could arise the emotions that rush along the
road of the senses to the town of the sense-objects and reach it? Thus
the mind rids itself of feelings and gets pure in the way the palm of
the hand is pure (free) from hair. No need to say further, enr
When the mind attains such a stage it becomes eligible ^ the UE
“austerity of mind”. Suffice this sermon: the aspects of the austerity

536 JNANESHWARI

of the mind have been preached to you in their entirety." God Said,
(God further said), "You have been made to hear what are ordinarily
the three classes of austerities viz. of body, speech and mind. Now
will be explained to you how this (division into) three-fold austerity
gets formed through its association with the three Gunas, and hear it
(and digest it) with your powerful intellect.

Tea quur wu Ae falar wa
warner: e wiesen t6

17 "This three-fold austerity, when practised by men with high
faith, with minds attuned, and without longing for the (re-
sulting) fruit: that is pronounced to be Sattva-dominated.

(240)

The three kinds of austerities explained to you should be practised
with complete faith, dropping all longing for the fruit. And when it
is practised in a righteous and pure way and with full faith in theism,
wise men call it a Sattva-dominated austerity.

AAMT TM SEAT AT AT |
frac afeg sth xTeni aA NN 8s ou

18 “When, to win reverence, honour, or adoration, austerity is
practised, or through ostentation: that (austerity) is here

‘declared as Rajas-dominated (as) being transient and un-
steady. (242)

Austerities practised at great hardship and posing one's superiority
(creating duality) are Rajas-dominated for establishing austerity to be
able to occupy the top-ranking position, or for securing the first seat ©
honour in conferences and dinner parties without allowing anyone
else to secure it, or (practised) with the motive that one should be quali-
fied for universal praise or that the universe should make his home 4
place of pilgrimage, or for enabling himself to enjoy, to the exclusion ©
others, all homage from the people and all ceremonial, or for enhancing
his own (market) value by giving his body and speech a coating of aus-
ae in the way an ugly-looking one should adorn himself with fine

t E posue. In short any austerities practised with a longing

ted. with p onour are called Rajas austerities. An animal affec-

€ disease (Pahurni-wgzwvft) yields no milk even after

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XVII. SRADDHATRAYAVIBHAGA 537

giving birth to its young: or a standing-crop in a field does not
come to maturity or yield any grain if allowed to be grazed by cattle
in its premature stage. In that way, any austerities practised with
great tom-tomming and pomp, become entirely fruitless; and seeing
that his austerities are futile, he leaves them incomplete, Oh Son of
Pàndu; therefore they have no steadfastness about them. Unseasonal
clouds, covering a vast area and making a deep and powerful thunder
in the sky, disturb the universe; yet do they last long? In that way,
the Rajas-austerity turns out fruitless and barren, and is not besides,
practised to its completion. And if it is a Tamas activity, it deprives
one of fame in this world as well as in the other world (Heaven).

memga uq dreur fat aT: |
TREATS WT AT ATA TEA di ?8 M

19 "When, with silly obstinacy, austerity is practised, for self-
torture or to encompass another's ruin, it is proclaimed as
Tamas-dominated. (254)

(Now as regards one practising Tamas austerities). He harbours,
Oh Dhananjaya, the wind of foolishness and treats his body as an
enemy. He applies the flame of the five sacred fires (tata) to his
person and kindles such internal heat as would burn the body. He
burns fragrant gum (TT) on his head, and pricks his back with iron
hooks and burns his body by keeping blazing fire all around himself.
He suspends breathing, and in vain observes fasts, and also inhales
smoke with head hanging downwards. He stands on the rocky
embankment of a river, its (icy) cold water reaching as far as his neck,
and tears out his own flesh. In this way he inflicts self-torture in

various ways, Oh Dhananjaya, and practises austerities solely for the
purpose of causing destruction o

f others. A big and heavy boulder
getting dislodged from its position crashes do

wn (from a great height),
gets broken into fragments, an

d in addition crushes down whatever
comes in its way. In that way he causes torture to the happily abiding
soul, and practises austerities for the glory of conquering others.
The austerities that emerge out o

f such dreadful torture of one’s body
are called Tamas-austerities, O K

inti. I have thus made clear to you
how the three kinds of austerities classified according to the Sattva
and other Gunas take place. Now as t

he occasion demands I shall
tell you the aspects of the three classes of charity. Here also charity

538 JNANESHWARI

is divided into three categories on account of the three Gunas, Hear
first about the Sattva-dominated one.

aaa uem AASR i
A mA Cw WD A det Aticaw CAAT N Xo Ui

20 "When, with the sole thought of giving away, a gift is given,
to one who has not (previously) obliged (the giver), and with
(due consideration of propriety as regards) place, time,
and recipient: that gift is pronouriced as Sattva-dominated.

(266)

(In the case of Sattvic charities): He gives away in charity with the
greatest regard, whatever wealth he earns acting strictly according
to his own religion (duty). If good seed is.available, there is (often)
felt the want of good fertile soil; similar is the state experienced in
regard to charity. If one (luckily) secures an invaluable gem, one
finds it difficult to get gold for preparing a socket for setting it (gem)
in. If both these (gem as also gold) are at hand, a (beautiful) body
(limb) for wearing such an ornament is needed. When luck is in
ascendance, there automatically comes in an assembly of a holiday,
a dear one and also riches. In that way when the Sattva Guna comes to
the help of charities, there automatically assemble together place, time,
recipient and riches,—all suitable for the purposes of charity. There-
fore, for making suitable charities, one must try and seek out either
Kurukshetra or Kashi, but in the absence of these, one may resort
to any other place of similar sanctity. Then one should find out an
auspicious occasion such as the eclipse of the Sun or the Moon, or any
Other pure and holy occasion like that, at such a time and place should
be found a person deserving of being given charities—one who 1$
purity incarnate. He should be the very abode of good conduct,
commercial centre (for the dissemination) of Vedic knowledge, and
also a holy gem amongst Brahmins. Then one should completely
surrender to such a one (donor’s) ownership and mastery Over the
riches in the way a wife surrenders her person to her beloved Lord
(husband), or in the way a righteous person returns to the depositor
his deposit kept in trust with him, and becomes free and absolved,
or in the way the royal page after tendering to the king "Támbül

(atqa-betel-leaf with betel-nut etc. prepared for chewing) rests a
ease. In that way should be given charities in the form of land, €t
with a motive-free mind,

nay, no expectation whatever of a fruit

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XVII. SRADDHATRAYAVIBHAGA 539

should in fact be allowed to arise in the mind. The recipient selected
should also be such that there should not exist any possibility of the
return by him of the charities in one form or the other. No reply is
ever received to a call made to the sky, or no reflection could ever be
seen on the reverse side of a mirror; or a ball dashed against marshy
ground does not rebound and get back into the hands of the one
dashing it; or fodder placed for consumption before a dedicated bull,
or an honour done to an ungrateful person never displays any sort
of reciprocity. In that way, (it should be seen that) charity once
given does in no way and in no form whatever come back to the giver.
There should not also linger in the mind any distinctive feeling that
one is the donor and the other is the *donee'. Charity given under
such requisite conditions is, Oh Warrior, Sattva—dominated one,
and is the best amongst all charities. A Charity made under condi-
tions in every way suitable in regard to the place, time and the (worth
of) the recipient, constitutes a pure and justifiable (following the
Scriptures) charity.

qq g emere wemfemr Wr d
Aad a abcess wur TTA Ce ou xiu

21 “But that which by way of a return obligation, or with an eye
to subsequent gain, is given, grudgingly and scantily; that
gift is pronounced Rajas-dominated. (285)

(As regards the Rajas-dominated charity): Feeding a cow in the
expectation of milk to come, sowing land with the object of filling
in grain pits (14) with the yield secured; or inviting relations to a
ceremonial function with an eye to the (expected) presents (77),
or sending charities to the house of one under a religious vow (atatear )
(not to retain any such), or recovering interest in advance and then
lending (monetary) help to others, or recovering medical fees first
and then giving medicine to the patient; or giving charity with the
object that the giver should be able to feed himself on the recipient
through what is given in charity; or coming across an itinerant Brah-
min all-deserving, but not in a position to return any obligation
(charity) made to him and then giving him a mere te ee
the smallest legal tender) on his own account and on behalf o a
the members of the family (M7) in expiation of all the past sins o
commission and omission; or giving charity so scantily as to ie
hardly enough even for a single meal, and expecting in return the

540 JNANESHWARI

reward of various enjoyments in Heaven; (that apart), and when
this miserly charity is being taken away (by the recipient) the donor
feels so sad at heart on account of that loss, as if he has been robbed
(by robbers), of all his possessions. What more should I say, Oh
Good Talent! Giving charity with such a mentality (as described
above) is known in all the three worlds as Rajas-dominated.

HATHA AEA AT Yd a
HAHA qq AHA SATA N RR N

22 "When, at improper place and time, a gift is given, to unworthy
recipients, uncourteously and disrespectfully ; that is declared
to be Tamas-dominated. (294)

(Now as regards Tamas-dominated charity): Giving in charity,
riches secured by commiting theft, during evening hours or during
the night, —at places which are habitations of foreigners or in forests,
or at unclean and unholy spots, or in tents and public places in towns
and cities, to persons that are bards (Tz ), jugglers, snake-charmers,
prostitutes, gamblers and persons practising black magic (cons-
titutes Tamas-dominated charity). (In the case of such charities)
the donor (often) gets infatuated with the personal beauty, as enhanced
by the art of dancing, of the donee, and in this state there further
linger in his ears the soft tones of his own praise being sung by flatterers.
Added to this, the fragrance of flowers or cosmetics create in him
(donor) the ‘Vetal’ (a1 —the King of ghosts) in the form of greed
for (the enjoyment of) the sense-objects. Giving away, in such a
mental condition riches acquired by robbing the world is like conduct-
ing a free boarding house by Mangs (persons belonging to the lowest
class, hang-man by profession). In short, gifts given in such ways
I call "Tamas-dominated' charities. Also hear of another kind of
pure chance fide m pe een said God, "A Támasio person, by

in a holy place, at a particularly auspicious

time. in the way an insect should Carve y cl lance letters ona pi
5 i b
wood, Or in the Way a

crow should find himself in a Tal (eZ! —
between the two palms while they are striking against each other),
and just then, there should E

hai a
to beg for charity and the d Ppen to arrive a proper (worthy) person

not arise any sort of faith
imself bend down his head `

XVII. SRADDHATRAYAVIBHAGA 541

before him, and extend him welcome by formally offering him water
and other things but also does not allow anyone else to do so. He
does not even spread out any (sort of) carpet or any other thing
for him to sit upon; what of showing reverence towards him then
with sandal paste and rice (74TetdT)? The Tamasic one thus behaves
rudely and insultingly towards him (one that has come begging).
If at all he gets rid of him like a debtor, placing something on his
palm, he uses, while doing so, all sorts of insulting and foul words
to him. And whatever is thus given to him in charity is mentioned
again and again and repeated in so many words by the Tamasic
donor, with the addition of foul insulting words. Enough however of
this: giving money in charity of this way is what they call Tamas-
dominated charity (in the world). You have now been told about the
three kinds of charities—Sattva, Rajas, Tamas with their respective
names and signs. Here you might, I know, raise a doubt (in your
mind), as to why I mentioned to you other objectionable and faulty
actions, when the Sattvic actions were alone capable of freeing one
from worldly fetters. One cannot get hold of hoarded money unless
and until he first drives away the female goblir (sitting on it), or
just as a lamp-wick cannot blaze out without first bearing (the trouble
of) smoke. In that way, how can it be deemed an objectionable act,
if I first break open the doors of Rajas and Tamas that stand in the
way of pure Sattva? I have mentioned in stanzas 2—22, that the
aggregate of actions from faith to charities were all pervaded by the
three Gunas. In fact, I (once) thought of not making a mention of
all the three, yet mentioned the other two, (Rajas and Tamas) to show
clearly the Sattva quality. When a (third) thing lies between two
(others), it can be seen clearly when the other two are removed, in the
way the evening becomes discernible at the close of the day and before
nightfall. In that way with the elimination of Rajas and Tamas,
the third, viz. Sattva, which alone survives automatically, appears
in its noblest aspect. In short, Rajas and Tamas have been mentioned
to show he Sattva: so abandon the two (others) and take to
you t

Sattva alone to secure all your objects. You us Ee
your actions including sacrifices, being dominated 7 iad i there
quality, so that you would easily attain your DiS LM

i t be seen?
ims hat is there that canno l
is the Sun himself to show you, W ea ee

In that way, when there is the Sattva q' definite that the Sattva
exists that lies beyond one’s Tea d ae M there is something
quality does possess the requisite power n and to merge in

rd
else that helps (the Sattva) to secure emancipati

542 JNANESHWARI

the Supreme Self, and when that is secured, one enters into the region
of deliverance. There may be the purest gold (fetching the highest
rate Rs. 15/- per tola prevailing in Shri Jnàneshwar's days), but it
is only when there is impressed on it the royal insignia, that it serves
the purpose of currency. There may be pure, cool, fragrant water
giving pleasure, yet it attains holiness only if and when it gets connec-
ted with some holy waters. However great (big) an ordinary river
might be, it can fall into the sea, only after getting united with the
Ganges (or some big river flowing direct into the sea). In that way,
Oh Kiriti, nothing comes in the way of one seeking emancipation
through Sattvic acts; but it is entirely a different subject. Hearing
this Arjuna’s eagerness could not be restrained within himself and
he said. *Oh God, tell me what it is." At this the kind Lord Para-
mount said, “Hear the exposition of that which helps the Sattvic
Ones to secure the gem of emancipation.”

% qq alata frat aaa: cra: |
Meets sana wars fafa: get 33 ou

23 '"Om-Tat-Sat': is the three-fold symbol indicative of
Brahman; by it, the Brahmin sacrificers, the Vedic-Mantras,
and the Sacrifices were created aforetime. (328)

The Supreme Brahman of all eternity, the very abode of rest of the
entire universe, has got only one name which is three-fold. It has
in fact neither any name nor any caste; but in order to give some
identity to it, in the darkness of infatuation born of the Maya, the
Shruti Scriptures have given it a token name. A child does not bring
along with its birth, a name. It answers and gets up when called
by a (particular) name given to it. In that way, beings getting tired
with the mundane worries approach Supreme Brahman for ventilat-
ing their grievances, (and call out by some token name). The token
name which evoked a response from Brahman, became its conven-
po name. The Vedas out of great kindness for the world have

iscerned with divine vision a Sacred Formula (Mantra) that could

Mass silence of Supreme Brahman, and make its monistic aspect
EN be Supreme Brahman, if entreated through the
the rear. But E rmula, comes and stands in front face to face from

5 Only those that do sit side by side, in the same TOW

(level)/as the God Brahmadev in the city in the form of the (the princip-

XVII. SRADDHATRAYA VIBHAGA 543

les of) Upanishad Scriptures, on the top of the high mountain in the
form of the Vedas, know of this formula. Nay—even the God Brah-
madev secured his power of creating this universe by chanting this
formula only once. Oh, the Best of the Warriors, God Brahmadev
was a solitary figure, very much confused and mad before this universe
was created (by him). He had clean forgotten Me—God, and was
unable to create the universe; but the chanting of the name (formula)
made him pre-eminent (endowed with that power) He secured
the power of creating the universe through constant thinking of the
meaning of it (formula) and chanting again and again the three syllables
composing it. He then created the Brahmins giving them a direction
to follow the Vedas and furnished them the means in the form of the
sacrifices for their livelihood. He then created more people-innumer-
able to count and gave them in gift (for their livelihood) the three
worlds, to be held and enjoyed by them hereditarily and in perpetuity.
Now hear about the aspect of the name the chanting of which enabled
God Brahmadev to bring about a miracle", said the Lord of Shri.
(He further said, “Om (T) Pranava, the King of all the hymns,
is the first syllable of this (name) know it; ‘Tat (aa) is the second while
‘Sat’ (mq) is the third. Thus Om-Tat-Sat (maqaq ) is the three-
fold name of Supreme Brahman, the beautiful flower of the Upanishad
Scriptures, which you now smell. Sattvic actions performed after
getting one with that name makes the ‘Kaivalya’ (tarq -absorption
into Divine Essence) the domestic servant (of the performer). Good
luck might secure ornaments of camphor for one; yet it is difficult
for him to know how to wear them. In that way, one can perform
good actions and even chant the name of Supreme Brahman; yet if
one does not know the secret of its proper application (as laid down
in the Scriptures), it becomes all fruitless. One stands to lose all
merit, if the saintly persons visiting one’s house are not accorded
proper reception; or one, out of longing for wearing ornaments m
a fitting manner, should bundle them up and hang them around his
neck. In that way, even if the mouth chants the name of Supreme
Brahman. and the hands also perform good actions, yet it is of no
avail if one does not know its proper application. Oh, there is food
as also hunger side by side. Yet ifa child does not know po P e
a meal (of it) it necessarily starves; or à wick, oil and fire nut * ed
Plone place: vet if the process els ) of preparing a lig t (wi e
place; ye p

j ; jd be had. In that way even
use of these) is not known, no light cou iae Gf (ine
though there is the timely action, as also the rem Ec.
formula, yet in the absence of (the knowledge of) proper ?PP :

544 JNANESHWARI

all becomes useless, Therefore now hear about the proper application
of the trilettered name (symbol) of Supreme Brahman.

T Were Tea: FRAT: |
waded famen: aad ARTTA Gu XY ou

24 "Therefore, it is after pronouncing ‘OM’ that the activities
relating to sacrifices, gifts, and austerities— performed ac-
cording to prescribed mode continually start into being in
the case of the Brahman-knowers. (354)

The three letters composing that name should be used in the three
stages viz. in the beginning, in the middle, and at the end of all actions.
Those who know already (the nature of) Supreme Brahman follow
this method and meet Supreme Brahman. Those that are well versed
in the Scriptures, do not abstain from performing the sacrifices for
becoming one with Supreme Brahman. They first meditate on the
Omkar, make it visible to' their mental eye and then pronounce it
with their tongue and with their meditation accompanied by a visible
symbol and clear pronunciation (with the organ of speech) of Pranava
(the symbol (OM?) set out with the performance of actions. The
utterance of Pranava at the beginning of actions, is as valuable as a
lamp with a steady light in deep darkness or an able-bodied com-
panion (while travelling) in a jungle. They make oblations of various
ingredients obtained justly, through Brahmins in the (sacrificial)
fire invoking the desired deities. They make (oblations) offering in
accordance with due rites made of various kinds of ingredients (74)
to the three sacred fires ( atgadta-méacr—afemt ). They take to
various kinds of sacrifices (in their prescribed modes) and abandon
worldly worries which are hated by them: or they give away in charity
at suitable places and on suitable occasions, to worthy recipients,
riches as also lands etc. earned judiciously; or they take food on
Eo uoo er
waxing and waning), and sap (ds A a pe Moons pud the
seven primary fluids— essential n "t ieee eae b
practising rigid iti es pm 809 9 (ptit) Y
e : Fame wes. Sacrifices, charities and austerities are the
rewards): yet DE. ine men to mundane existence (by their
mpanied by Pranava make it easy for them

to secu i :
odia DOSES ON We float on water in small boats, which are
) felt heavy: in that Way the constant remembrance

1

XVII. SRADDHATRAYAVIBHAGA 545

of this (Omkar) name effects deliverance from fettering actions. Sac-
rifices, charities and austerities and other actions get well-performed
and supported by Omkar. It is only when these actions show signs
of coming to fruition that the second letter ‘Tat’ (aq) is put into ap-
plication.

efacra uuum Get atest: faa: |
wrap faferet: feared Meana: HOW OG

25 ‘“‘Tat’—uttering this (symbol), without aiming at their
fruit, the activities relating to sacrifices and austerities, and
the various activities relating to gifts, are undertaken by
those seeking Salvation. (369)

They (the righteous seekers) meditate upon that Supreme Brahman
as the origin of all and they clearly visualise it mentally by uttering
its name, which is beyond the universe, which alone is omniscient
and which is expressed by the word "Tat. They say, "Let all the
actions with their fruit be dedicated to the ‘Tat which represents
Supreme Brahman, leaving no residue for us to enjoy. Thus they
dedicate all actions to Supreme Brahman as represented by the
word ‘Tat’, and shake off all liabillty (thus absolving themselves) by
uttering the words ‘Not Mine’. Now an action started with ‘Omkar’
and dedicated to Supreme Brahman with “TAT”, attains Supreme
Brahman (status). Yet, this is so far as the action that is perceptible
is concerned. Yet that is not sufficient. The egoistic duality
on the part of the doer as being the doer (of actions), still abides
in the doer (and does not merge in Supreme Brahman by the
dedication of the action itself). Salt gets dissolved in water, still
its saltish taste remains behind; in that way the sense of duality as
being the doer remains in one who has dedicated all his actions to
Supreme Brahman, and so long as this consciousness of duality
remains intact, the dread of mundane existence accompanies (persists);
and this is being declared by the Vedas, that are the mouth Og
of God Almighty. Therefore, the word ‘Sat is reserved a e
Object that the Supreme Brahman, which is felt as being a ing
distinct from one through egotism as being the doer, ie e Js
perienced (by the doer) as his very self. sMhcactons D E
in Brahman through words ‘Om’ and ‘Tat’, are on KR me
word ‘right’ (proper). (And with regard to such ‘rig ae
word ‘Sat’ has a special application. And) tha nice)

now make plain as it is, hear (2

35 3

bout it).

546 JNANESHWARI
aga ayaa Cg fuia TAA |
sed mii ear ewer: TTT WSwd Ve

26 “For (denoting) the idea of existence, or the idea of goodness,
the(symbol) 'SAT' is employed; so also, for (denoting) a
praiseworthy act, the word ‘SAT’ is, Oh Son of Prtha, em-
ployed. (380)

The word ‘Sat signifies complete evaporation—disappearance -of
the counterfeit coin viz. the illusive appearance of this universe and
it exhibits in its entirety the nature of Absolute Existence. That
‘Sat’ undergoes no change whatever on account of place and time,
but remains intact as it is throughout eternity. All that is perceptible
(to the senses) being ‘Asat (Non-eternal) is not classed under that
‘Sat’; that is only known with the attainment of Supreme Brahman
(in essence), and the actions sanctioned by (such) ‘Sat’ get united
with Supreme Self and appear as Supreme Brahman itself. All the
actions that become Supreme Brahman on account of the letters
‘Om’ and ‘Tat’, get merged in and appear as ‘Sat’ pure and simple.
Such is the esoteric application of the word ‘Sat’ which please note,”
said Lord Krishna. “It is not I who say this (added Jnanadev).
But if I say it is not I who declare it, it will be infected with the taint
of duality vis-a-vis Shriranga, and so it is unquestionably God’s
revelation.” “There is one more application of this ‘SAT’ which
puts the Sattvic and pure actions under obligation, and hear about
it. If, while being performed, in the proper way, according to the
respective qualifications of the doers, the actions get defective in
any way, such defect transforms even a good act into a faulty one
in the way any defect in a physical organ makes the entire body come
to a standstill or in the way the want of one wheel makes the entire
chariot come to a dead halt. On such an occasion chanting the letter
oe B wora Tat, with the further help of the word
AA Ra Dea es perfect) the defective actions. Thus the

> S the defects from the action, and brings to

it the glory of ‘Sat’ like its is Divi ici
s CMM own self. What is Divine Medicine to a

M OT do a e Por help to a broken (vanquished) person,
Sins conc e ective action and brings perfection to It.
gfessing the enjoinm Stake, if any action takes a wrong path trans-
that mistakes would rs of the Scriptures, there being no certainty

W'€ not occur, since it is not uncommon for a wayfarer

to miss his wa E à
y OF a scrutiniser (connoisseur) to get confused. There-

XVII. SRADDHATRAYAVIBHAGA 547

fore where an action misses its own boundary through thoughtlessness
and tends to incur the infamous repute of evil action-at this stage
any resort to the word ‘Sat’ —rather than to the words ‘Om’ and
‘Tat’ -brings holiness and purity to such actions. The application
of the word ‘Sat’ to a faulty action confers, O Warrior, benefit upon
it, in the way does the rubbing of Paris (af) on iron or the joining
with the Ganges of a brook, or a shower of nectar on the dead. Such
is the glory of this word ‘Sat’. In short, recognising the essence of
the above exposition, if you keep thinking about that name you will
realize that it is nothing else but Supreme Brahman itself. The chant-
ing of the group of the words ‘Om-Tat-Sat’ takes the being to the
place whence arises the entire aggregate that bears name and form.
That place is nothing else but the immutable, pure, Supreme Brahman
and the symbol of its inherent power is this name ('Om-Tat-Sat).
The sky is its own support, in that way this name has got an uninterrup-
ted support in itself. The sun rising in the sky, sheds light on himself,
in that way this (tri-lettered) name sheds light on Supreme Brahman.

ua aafa aa a feafa: afefa wien
at aq adie afeatarfaeiad i we!

27 "In sacrifice, austerity and gift, maintaining unswerving
attitude is likewise called ‘SAT’; and (every) action intended
for that purpose is also designated ‘Sat’. (405)

Therefore, this name is not only a group of three syllables, but is
Supreme Brahman itself. In that way, whatever action is performed,
whether it is a sacrifice, or an act of charity or austerity, or a deed
of deep piety; and whether it reaches its successful termination or
getting defective, remains incomplete-all such acts, if dedicated
to Supreme Brahman, become Supreme Brahman in essence, in a
Way, in the test by Paris ( ufe<at ) (process of converting 1ron ^ eoa
there remains nothing distinctive like pure gold or ed E i
Rivers, once they fall into the sea, cannot be identified indivi E. y;
in that way, when actions are dedicated to Supreme ER z ae
Temains no distinction in them such as perfect or yee is im z
has been preached to you, O Wise Partha, the power of t a popi
Supreme Brahman. I have also preached in detail, the kai EB
each word of the name is to be made use of. Jn rt ` in E
name is thus of great importance and so it is given the Boe
reme Brahman'. Have you now come to know its essence,

548 JNANESHWARI

Let complete faith in regard to that name be perpetually spread out
in you, since once it dawns, it removes all trace of the bonds of birth,
etc. Actions, in which the word ‘Sat’ has been properly used, are
all performed strictly as laid down in the Vedas.

WIG gd wa queque md A Aq |
makaa Te a a aq eT AT STU Rs N

28 "What is (in Fire) preferred, or given away—whatever
austerity is practised or act performed — (but) without
faith; that is, O Son, of Prtha, called 'Asat'. That (avails)
neither hereafter nor here." (414)

Performance of crores of sacrifices, making charity consisting of
gem-stuffed earth or practising austerities by balancing the body on
a single toe lasting thousands of Tapa (qT- equal to a period of 12
years), or constructing reservoirs of water of the magnitude of the
sea-actions like these when performed, discarding this (above-men-
tioned) arrangement, or breaking the very backbone of faith, or
increasing the conceit of perverseness-are all of no avail. They are
like rain fallen on rock, or oblations made on ash, or like trying to
embrace a shadow or like slapping the sky, Oh Arjuna. All pomp
and labours pertaining to them prove useless. Such actions only
bring on poverty, just as by crushing stones in an oil-mill (one) gains
neither oil nor oil-cake. If a man, tying a potsherd in the hem of his
garment, goes round his own country or that of others (for selling it),
it would fetch no value whatever, but would on the contrary bring
starvation. In that way performance of actions in such a way (with
no faith absolutely) gives no enjoyment of happiness here, in this
world; what then of the other world? Therefore, transactions done
with no faith whatever in Supreme Brahman, prove only a source of
worry in this as well as in the other world.

\

CONCLUSION
So spake the Lion, the destro
the Sun, the expeller of the
of afflictions, the Lord of
—Lord Krishna. At this,
of the Self in the way the
sort of merchant, who

yer of the elephant in the form of sins,
darkness in the form of the three kinds
Goddess Lakshmi, the warrior Narahari
Arjuna found himself engulfed in the bliss
Moon gets gulped in moonlight. A war is à
measures, with the measure (in the form)

XVII. SRADDHATRAYAVIBHAGA 549

of sharp points of arrows, the flesh of fallen victims, one after another.
In such a terrible crisis how could Arjuna (afford to) enjoy the kingdom
-of Self-bliss? Nowhere else could be found such a unique rise of luck.
Samjaya said, “O King of Kauravas, my heart melts at the sight of
such a merit in an enemy, and he has become (as it were) our Preceptor
preaching us happiness, for had he not asked any questions of the
Lord how would the latter have given out the secret of his heart,
and how could we have got the vision of the Supreme. We were in
a darkness of ignorance, rotating in the wheel of births, and he brought
us into the temple of the Light of Supreme Brahman. Arjuna has
put us—you and me, under such great obligation and so he must be
looked upon as the very brother of sage Vyasa in relationship to
preceptorship. At that stage Samjaya thought to himself that that
sort of extravagance (in this regard to Arjun's praise) would only
prick (wound) the heart of Dhritarashtra, and consequently he had
better stop it there. Dropping therefore that subject Samjaya started
with the topic of which Partha asked Lord Krishna. Jnanadev,
the disciple of Nivrttinath, said, “I shall also follow his (Samjaya’s)
course and be attentive.” (433)

ASTM ATA ATA ATA SATISEATT: o $9 od

CHAPTER XVIII
MOKSASAMNYASAYOGA
INTRODUCTION

Hail ye, Pure Holy God, all-auspicious to your devotees,—the strong
wind dispelling the clouds in the form of birth and old age. Hail
ye, Oh Powerful God, destroyer of all that is inauspicious, and giver
of the fruit of the tree in the form of the Vedic Scriptures. Hail ye,
O God, All in all-you who are kind to those that you are separated
from (i.e. that have discarded) all the sense-objects—you, who control
the display of time (Kala) and are above all modifications (the arts):
Hail ye, Oh God, you, who are steady, yet appear corpulent (big)
having drunk the fickle mind. You expand this universe, and pervad-
ing it through and through love to sport in it: Hail ye, Oh God, you,
who are incomprehensible (fes ), saturated with the thrilling and
intense joy (of self-bliss), who are the perpetual destroyer of al! the
faults and sins, and the principal support of the world: Hail ye, Oh
God, you are self-illumining, the sky giving shelter to the clouds in
the form of the worlds, the primal pillar on which is erected the world
creation, and the destroyer of the mundane existence: Hail ye, Oh
God, you, who are perfectly pure-the elephant destroyer of the garden
(not only of Nescience but also) of knowledge, the conqueror of
passions (lit. of the intoxication caused by Cupid) through tranquillity
and self-restraint (3TH&*), you are the very ocean of kindness: Hail
ye, Oh God, you, who are the All, One and Single, defiant at the con-
ceit of the serpent in the form of the God of Love ( «a ), as also the
lamp giving light to the temple in the form of the heart of your devotees:
You are also the redresser of their troubles: Hail ye, Oh God, you
are simply unique, loving only those that have reached perfection
(eds TD imagina d Peony OU re (e VIO) ‘Kalpatar
ty tree yielding all desired objects) tree itself,

2m e that you yield fruit beyond one's imaginatioD-
E Mute soil in which blossoms forth the germinated seed
com snes owledge (of the Self). In how many ways should 1

Pose your songs, grouping words in diverse systems in praise

XVIII. MOKSASAMNYASAYOGA 55]

of you, whose speciality can neither be known nor uttered in words.
Whatever adjectives 1 (may) use (to describe your speciality), they
do not (adequately) represent your true aspect; and when I realize
this, I feel ashamed in regard to such descriptions. The sea is said
to have its limits; but this fame of it lasts only so long as there has
not arisen the Moon. The Moon-stone (Amid) does not, of its own
accord, offer oblations (sremarr) to the Moon of water oozing out
of itself; but it is the Moon that makes the moon-stone ooze. At
the advent of Spring the trees automatically get new foliage; but they
themselves do not know of it; or the lotus never feels in any way shy
but gets fully blown open as soon as the morning sun's rays touch
it: or the salt does not sustain its (crystal) form but gets dissolved as
soon as water touches it. In that way, I entirely forget myself at your
remembrance (Oh you preceptor) as one gets suffocated through
eructation after an over-full meal. You have reduced me to such a
stage by scattering away my 'I-ness' to the winds and have made
my tongue mad with the singing of your praise. Were I to sing your
praise, maintaining my individual consciousness, it would be vitiated
by the (false) distinction such as 'the quality" itself and the *one quali-
fied.’ As a matter of fact you are the one single (Supreme), Self, and
how could I make any distinction such as ‘quality’ and the ‘one quali-
fied’ in you? Is it advisable to cut into two halves a pearl and then
rejoin them, or to keep the pearl intact as it is? It would not amount
to your praise, were I to call you my father and mother, since that
would be wrongly imposing on you the attribute in the form of possess-
ing a child. Were I to hold myself as your servant, that would be
fraught with the attribute of preceptorship; how can I sing your praise
by using that unworthy (state) attribute? Were I to name you the
all-abiding soul,’ it would mean expelling you out from my interior.
I thus see no scope in this world to praise you properly; you do not
permit yourself to be decorated with any sort of ornament, but one
of utter silence (on our part). (Thus) Silence constitutes your Pa
doing no action is your worship, and getting merged iniyon, 7 teg
negating one’s personality means real association with you. There-
E P : i i love for you forces
fore, whatever the praise of you, the infatuation of Rein
itself out from me (my mouth) should all be borne ee ve en A
since you are the very mother (in the fonn ODER e ex dus
should put a firm seal in the form of the Gità teachings on my exp

talk, that would please the minds of the sient E ME
Shri Nivrittinath said, "No nee ;

d of this repeti RUD UNA
in?” is Jnanesh-
to rub the ‘Paris’ against iron over and over again?” Ont

552 JNANESHWARI

war said, “This is the boon I have been seeking. Now O God, do
attend to the composition ( #4 ). This (Chapter) is the very pinnacle
(faraz) constructed of Chintamani stones (TaTH™IT—Heavenly gem
supposed to yield to its possessor everything wanted) in the form of
interpretations of the Gita-temple, studded with gems which will
guide you to have direct vision of the Gita-teachings. The top (of
the temple) is ordinarily discerned from a distance, and with its vision,
God himself (inside the temple) is taken as viewed. The same parallel
holds good in regard to this, since the reading of this Chapter alone,
brings within purview the entire Gita teachings. And for this very
reason I say that the Sage Badarayana—Vyasa—has made this Chapter
to top (as the pinnacle) the Gita-temple. With the erection of the
top, there remains no further (construction) work and this has been
made plain from the epilogue (of the Gità) added at the conclusion
of this Chapter. The Sage Vyasa naturally a great and skilful architect
(W49IX) excavated (a quarry in) the rocky plain in the form of the
Upanishads, on the mountain of the gems in the form of the Vedas.
From this excavation became available an unlimited supply of rubble
in the form of the three objects of Life (Prat) —— 9 (Religion),
#4 (Riches) #14 (Passion)—with which he built up a big fortifica-
tion around (the rocky plain) in the form of the Mahabharata, the
great and famous Epic. The rocky plain in the form of the Knowledge
of the Self, inside the fortification, was then (levelled up and) swept
clean and clear with great skill in the form of the dialogue between
Partha and Lord Krishna. Then releasing (stretching) the rope in
the form of asceticism and taking the help of other Scriptures, he
(made a survey and) drew lines and fixed up the lay-out of the Temple
of Salvation. Built thus on the cleared ground, the temple structure
was completed with 15 layers in the form of 15 Chapters. Chapter
XVI provided a dome (for fixing in the top the suspended temple
bell) while Chapter xvi provided the frame-work for basing the
pinnacle on. Next (came) Chapter xvi the pinnacle fixed on the
oe ad E cn remains hoisted Sage Vyasa's flag in the form
were) the fonns of p 3 S AR pu ie n i
completion being’ sho To (ayers) raised one over the other, their
ax à 1 n by the present Chapter. The top shows
vividly, without keeping it secret, the successful letion of the
work done: In that way Chapter xvin gives PE E ntire
Gità. Thus sage Vyāäsa completed an exposition of the entit”
completed the erection of the Temple of Gita
and protected the beings in diverse he
exterior of the temple by reciti € ways. Some walk round t
ng Gita, while others take shelter under

-I have made clear the interpretations Wi

XVIII. MOKSASAMNYASAYOGA 553

its shadow by hearing it (Gita) recited. Some enter straight into the
temple in the form of the knowledge of the Gita, with a (small) present
of a pice (smallest copper coin), and a betel-nut placed on betel leaves
in the form of the concentration of mind. Such (last named) persons
succeed in getting immediate access to Lord Shrihari, on the strength
of their knowledge of the Supreme Self: Yet, one and all get access
to the Temple of Salvation equally well. One and the same kind of
food is served to all alike, irrespective of the fact whether one occupies
a seat at the head or at the end of the row, at dinners given by the rich:
in the same way the same (sort of) salvation is secured (either) by
hearing, or by reciting, or by learning the interpretations of the Gita.
I have made mention of Gita as being the temple of Lord Vishnu,
and Chapter xvii as being the pinnacle of the temple, knowing well
this distinction. I shall now explain the occasions that led to the linking
chapter by chapter, of chapters upto the 17th, in a way you will be
able clearly to understand. The waters of the Ganges and the Jumna
(at the holy place Prayaga—modern Allahabad) appear distinct from
each other on account of their different water courses, water being
their common element viz. they are yet one and the same; in the case
of Ardhanarinateshwar,—** Aaa —epithet of Lord Shiva; a
form of Shiva half male and half female the body form is one and same
without losing its twin (distinctive) features as male and female: or
in the case of the Moon (in the bright half of the lunar month) her
phases go on expanding day by day, yet they do not appear on the
disc piled up in distinctive layers. The stanzas appear distinct from
one another on account of their respective quarters (41 ), while
the Chapters appear different on account of their constituent verses,
yet the problems (tried to be) proved and established in them all are
(the same and) not different, in the way the thread on which are in-
woven gems of different kinds, is one and the same, or 1m the way the
beauty of different pearls inwoven in the single wreath (on a thread)
appears one as a whole: or in the way flowers and wreaths of flowers
can be counted separately, yet there is not the slightest difference
in the quality of their fragrance: it requires only one finger for count-
ing and never the second one (if it is counted on fingers). The stanzas
and chapters have the same common principle pa UR
The Gita is composed of 700 stanzas with 18 chapters, yet the tem

i i nd the same and not any other.
God preached in them all is one 4 p ame PM ess dn

oceed with the preaching

i w I pr
Ne ud p “All actions

ord ing the same j
ee eames WIE. f Chapter xvit God said,

and do hear it. At the end o

554 JNANESHWARI

performed, Oh Arjuna, without the least faith in the name (Om-
Tat-Sat) of Supreme Brahman, prove entirely ‘Asat (wicked and
false)". Hearing these words of God, Arjuna felt happy: he appeared
to think that God deprecated those that took to activism. (He further
thought) “The poor doer of actions gets blinded with ignorance and
hardly knows God himself: in such a state, how can he know, ‘Om-
Tat-Sat, the name of Supréme Brahman? So long as the Tamas
and the Rajas have not been completely got rid of, his (doer’s) faith
necessarily remains weak and he cannot feel attached to the name
of Supreme Brahman. Embracing a sharp-edged weapon, or running
on an (horizontally-suspended) rope, or playing with a female cobra
is fatal to life: in that way, the actions are very naughty. Dangers
difficult to surmount, such as birth and death lie in these very actions.
If luckily they get properly performed, they make the doer qualified
for knowledge: otherwise they lead to Hell (complete downfall).
There are so many obstructions in the way of successful action: how
could then those given to activism have their turn of getting emancipat-
ed? Therefore, one should be free from the shackles of activism,
relinquish actions altogether, and take to complete renunciation which
is free from faults. Renunciation and Relinquishment—these two
which are free from any fear of getting affected by actions, which
help to secure the knowledge of Supreme Brahman, which are the
very incantations inviting knowledge, which are the fertile fields of
growing knowledge or which are the very strings for drawing near
(attracting) knowledge—it would be desirable to ask the Lord to
make clear the aspects of these two that bring about deliverance if
followed. Forming such an idea, Partha questioned Lord Krishna
(and requested) to be enlightened on the arrangement in regard to
the renunciation and relinquishment. The reply that Lord Krishna
gave (to Arjuna's question) appears in Chapter xvi. In this way,
following the Jaw of causality (the relationship between one born
Paaa der eR E one chapter gave birth to another. Now
the last uM Tne MC M pus having de
them, felt a shade of im i SORS B teiLond pondered. o

grasped the philosophical ein 3 RED ekue had morondie

bear to see God ceasing E es (expounded). Yet he could not

satisfied, would not have do Be em à ee w n s

is always the case with i is aay rom ltz an

wishes to see over and qa HET Ra is without (due) m

heightens (doubles) one's attach Sip arsadybenn s

tachment for the object of love while it

XVIII. MOKSASAMNYASAYOGA 555

is being enjoyed. Such is the trait of love, while Partha was the very
love incarnate. That being the case, he felt miserable at Lord Krishna's
silence. Arjuna was enjoying the direct vision, as one sees one’s own
face in a mirror, through the medium of the dialogue of the highest
metaphysical Reality. That dialogue came to an end, and with that
came to a dead stop, the experience (of the Bliss of Hearing). How
could Arjuna, who had got enamoured of it, bear to see that happiness
stopped? On the plea, therefore, of asking for the elucidation in
regard to relinquishment and renunciation, he re-opened the folded
cloth in the form of the Gita. Oh, the 18th is not a chapter, but
it is the entire Gita condensed in one chapter. When the calf itself
begins to milch the cow (by sucking), how could there be any delay
in the release by the cow of her milk? In that way, (Arjuna) called
back the Gità as it was nearing its end, and this shows how the masters
honour their servants’ words! But let that alone. Arjuna asked
that the master of the universe should listen to a request of his own.

wat FATS |
derer Agra aaa ARTT |
ama a gien que AET tou
ARJUNA SPAKE:

1 “Of Renunciation, O Long-armed One, I want to know the
real essence; and of Relinquishment, O Hrisikesa (Krishna) :

(each) severally, O Slayer of Kesin.” (87)

In truth ‘Renunciation’ and ‘Relinquishment’—both these words
convey only one meaning, in the way both “Samghata’ and ‘Sangha
mean only what is called ‘Samghata’ (S111 —Union). In that way,
as I understand, Relinquishment and Renunciation mean only what
is called relinquishment (T ). However, if there be any disnean
in the meaning of these two, O God, do please clarify it. At this
Shri Mukunda said, that they do have distinct meanings. (God further
said), “I do believe, O Arjuna, that to your mind relinquishment
Nand renunciation appear toj have one and the sas meaning. It is
a fact that both the words convey the sense of relinquishment: but
the only reason for the distinction is that discarding activism in d
is renunciation, while abandoning only the fruit of action Is relinquish-

ment. Now I shall preach clearly to you and do hear attenta a
the actions in which only the action-fruit should be relinqui

556 JNANESHWARI

and of others in which actions themselves should be relinquished.

Abundant and limitless free growth takes place in woods and jungles.

on mountains, without anyone growing any plantations there. Rice
and garden trees do not however grow in that way (they have got to
be planted). There takes place a rank growth of grass without any
sowing: yet the rice seedlings do not sprout until the soil is first burnt
with the help of loppings, leaves, grass and rubbish before sowing
and then the seed is sown etc.: or the human body develops naturally,
yet the ornaments (to be donned) are required to be manufactured:
or a river flows its natural course, yet a well is required to be sunk.
In that way the routine day-to-day and occasional actions take place
in the natural course and when done without any fruit-motive, they
do not become fruit-motived (af), (and do not also fetter the
doer). i

siaaa |
SIA HAT UTA Aura Haat fag: |
ainina WTSI FEAT: Qu R Oi

2 The Exalted -one spake: “The renouncing of fruit-motivated
actions the sages understand as ‘Renunciation’: while re-
linquishing the fruit of ALL actions is declared by discerning
people to be ‘Relinquishment.’ (98)

Actions prompted by strong desires, involving performance of
sacrifices such as Ashvamedha (agì) and others, or undertaking
works such as constructing wells, laying out pleasure-gardens, Or
making (charitable) grants of lands and villages, and making a display
of diverse vows and austerities—all such actions which have their
origin in fruit-motive, fetter the doers and make them experience
their fruit. One getting in a body-form cannot. Oh! Dhananjaya,
escape the ordeals of birth and death; or one cannot efface what is
written on his forehead (luck); or one cannot wash off his natural
complexion—in all these ways one cannot evade experiencing the
fruit of motived actions. One cannot be free unless he pays off all
his debts: in that way one has no escape from experiencing the fruit

of his actions, since such frui ists i
it persists in getti i en
if a fruit-motivated action g E E aes

3 À ets casually performed without being
Sh Son ori dc eie does become binding
» in the way a fight even with blunt arrows indulged

XVIII. MOKSASAMNYASAYOGA 557

in sportingly, does cause injury; or a piece of coarse sugar, put into
mouth unknowingly, does taste sweet, or a live-coal thrust (into the
mouth) taking it to be mere ashes does cause burning sensation.
Fettering being the natural power in a fruit-motived action, a seeker
after emancipation should not, even out of fun, take to it. Not only
this, but such a fruit-motived action should, O Partha, be vomitted
out as if it were poison: and such relinquishment is called renuncia-
tion,” said Lord Krishna—the discerner of all hearts. (Lord Krishna
further said), “The relinquishment of fruit-motived actions means
rooting out the fruit-motive, in the way abandonment of riches (by
a wayfarer) means removal of all fear of thieves (on the way). The
religious observances on the occasions of eclipses of the Sun and the
Moon, offering obsequial oblations in honour of the spirits of the
departed parents on the anniversary of their death, or giving proper
reception to a guest (afafa) coming uninvited at the meal hour all
these are occasional actions. The thundering of the sky during mon-
soon, or trees getting into full blown foliage during the Spring, or
the oozing on the part of the moon-stone touched by the Moon-beams
or the lotuses getting fully opened out with the rise of the Sun’s rays
—in all these reactions, nothing altogether new comes in, but objects
that already exist get only expanded in the (respective) special con-
ditions mentioned. In that way, ordinary day-to-day actions recurring
on special occasions, rise to the higher rank of “Occasional” ones.
Actions that must necessarily be performed every morning, noon
and evening have got nothing added to them by way of supplement,
but are by themselves powerful enough, in the way vision iş not a
thing added to the eyes for seeing or in the way the feet have naturally
got the motive power, without any new power acquired or in the way

a lighted wick has naturally got lustre in it or in the way the sandal-

wood has got natural fragrance without any outside artificial scent
applied to it. Such actions (as have no alternative but their perform-
ance) are called day-to-day actions. In this way are explained to
you clearly, action i) that are from day-to-day and ii) that are 9s
casional. These day-to-day and occasional actions, must Rm y
be performed and hence are called by some as barren (un ai ul).
A meal brings on contentment and also satisfies hunger, 1n that way

i 1 i - d fruition.
t -to- ional actions bring on all-roun
LM oy gets burnt and then

When alloyed gold drops into fire, all its all |
the gold UAM in fineness. Those actions get such Kote RUE
—all defects get removed, brightening (the doer’s) auth BOS
exalting his spiritual status, with the result that emancip

558 JNANESHWARI

secured forthwith. Even though the fruit of these day-to-day and
occasional actions is so great, yet it should be relinquished in the way
‘one abandons the child born during the Moon’s passage through
‘Mila’ (4 —lunar mansion— 147). The Mango trees and other
creeper plants go on bearing new foliage in abundance, during the
spring season, until they completely come to fruition; the spring
season however drops all of them down without touching a single
one of these fruits; in that way, one should attentively perform all
the day-to-day and occasional actions, without transgressing their
limits, and then should treat their fruit as nauseous and fit to be
abandoned, as the very vomit. Such abandonment of action-fruit
is called relinquishment. I have thus made you understand (hear)
what are ‘renunciation and relinquishment.' It is only when renuncia-
tion is followed, that the fruit-motived actions do not fetter (the doer).
Actions, that have been prohibited, deserve in themselves to be
abandoned. When the head is rolled (Mifc) the trunk automati-
cally follows suit, in that way, with the relinquishment of the action-
fruit, the day-to-day and other actions, become as though not per-
formed at all. With the coming to maturity of (food) grains, the crops
wither away; in that way with the subsidence of actions (by relinquish-
ment of fruit), the knowledge of Supreme Self automatically comes
(to the doer) searching for him. Those who in such ways follow both
relinquishment and renunciation, secure the very means of the attain-
ment of the knowledge of Supreme Self. But such, as miss (in) these
ways and follow reliquishment haphazardly, secure no (regular and
proper) relinquishment at all, but get only entangled (in the meshes
of fruit) all the more. Any medicine administered without making
a proper diagnosis of the disease, only proves (fatal like) poison;
on the other hand, would not one perish of hunger were he to abandon
cem ma gre not abandonable, should not be
sought. Total relin e E 4 x De do we notibe greed) ly
cance of plinctishivent dram E pane herer us
those that are really indiffer S NRI rice Quen The one
avc od ent to worldly affairs, have ever to struggle

at are prohibited (viz. deserve to be relinquished).

cared aA d agi: |
Taare WD sata at 3o

3 “Action (as such

be relinquished, J, 45 possessing an element of evil, should

(so) some thoughtful men declare; that

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XVIII. MOKSASAMNYASAYOGA 559

the activity relating to Sacrifice, Charity, and Austerity should
not be relinquished, declare some others. (135)

Some are not able to abandon their attachment for (action)—fruit
and so they say that all actions are fettering even as one, going about
wildly in a naked condition, calls others (who rebuke him) quarrel-
some: or one affected with a disease but having no control whatever
over his tongue (palate) finds fault, Oh Dhananjaya, with food: or
one with white leprosy, instead of resenting his own skin, gets angry
with the flies (that swarm and make a buzzing noise on the skin).
In that way the weak ones greedy for fruit and unable to relinquish
action-fruit condemn the very activism as being wicked and declare
their decision in favour of complete relinquishment of actions them-
selves. Some declare that Sacrifices, etc. should necessarily be per-
formed since there are no other means for securing purification of
the mind: (they add) those keen on having speedy success in the way
leading to mental purification should never be idle in regard to activism.
One wishing to purify gold must undergo the trouble of passing it
through the furnace (fire); or if one wants to have the mirror cleaned
(for looking into) he must use greater amount of ash for polishing
it. Or should one desire to have clean clothing he must not mind as
unclean, the laundry-kettle. In that way actions should not be
neglected because they cause affliction. Could delicacies be ever
available without cooking (and boiling) them etc.? Some people bolster
up activism indulging in such types of talk. Owing to such difference
of opinion, the subject of relinquishment has become controversial.
In order, therefore, to strip it of all dou
of relinquishment quite definite, I propose
and now attend to it.

fd ay A a Cat AeA |

eum fg yer fafaa: eee: Y Ut
4 “My decision as regards that relinquishment do thou hear,
O Best of the Bharata ( clan). Relinquishment, 0) Tiea
amongst men, is pronounced to be of three kinds. (145)

bts and to make the subject
discussing it in clear terms,

Pāndu, is three-fold, and I now
f the triad. Even though there
st of all is only this, which
and you first hear, what

Now, relinquishment, Oh Son of
preach to you the different signs o i
are the three kinds of relinquishment,-the gi
bear well in mind. I am the All-knowıng,

560 JNANESHWARI

according to my intellect, is the definite and firm essence. The seeker
who wishes to be ever alert in regard to his deliverance, should wholly
conduct himself realizing fully this essence of relinquishment.

serum TA BAA Aq |
at er ala wreeris Ato kU

5 “Activity relating to Sacrifice, Charity, and Austerity should
not be relinquished, but should assuredly be carried out. Sacri-
fice, Charity, as also Austerity are means of purification for
the thoughtful. (149)

One should not relinquish Sacrifices, (making) Charities, and Austeri-
ties, which are all necessary actions, in the way a wayfarer (wishing
to reach his destination) should not stop taking steps forward. The
search of a thing lost should not be given up until it is found out;
or one should not push aside his (food) dish until his hunger is satisfied:
or one should not desert (i.e. get out of) a boat he is rowing in, till
he reaches the bank; or a plantain tree should not be cut down until
it bears fruit; or a light should not be put out before seeing (finding)
a thing placed (in a particular place). In that way, one should not be
indifferent to sacrifices, so long as he is not quite definite within him-
self, in regard to the knowledge of the (Supreme) Self, but should
continue performing sacrifices or giving charities and practising
austerities with ardent application to the extent he is qualified to do.
The faster the walk, the nearer comes (the time for taking) rest, in
that way, full measure of actions becomes useful in attaining ‘action-
free’ status. The greater the readiness one shows for taking medicines,
the greater the freedom from ailments one secures; in that way the
more speedily and the more carefully the actions are performed, the
more effectively and totally, Rajas and Tamas get swept out. The
more the gold is given acid coatings, the more speedily is destroyed
the alloy, making the gold quite pure. In that way the performance
of actions with firm faith sweeps out Rajas and Tamas, bringing
RR the Temple of the purity of Sattva (righteousness):
MS ME a ee Sue actions come up to the level of the
wash out the external fil purity of righteousness. The holy waters
We 2 al filth while actions brigh interior; Thus
K Te omiy ie mieht actions (hat ns brighten the interior;
(It is like) a thirsty person bs aoe to be called pure holy wa
Lanes: > ing provided with a nectar-drink by
ze (of the Sun) in a dry (waterless) regi fa
region, or the eyes °

XVIII. MOKSASAMNYASAYOGA 561

blind one securing the lustre of the Sun, or the river itself running
to the rescue of one getting drowned, or the very earth sustaining one
about to fall down, or the very death prolonging (increasing) the
longevity of one on the point of death. In that way activism itself
rescues the seekers from the fetters of the action, in the way mercury
(which in itself is a poison), when it is turned into a life-giving medicine
through chemical process, saves a dying person. Í now explain to
you in the best way possible, Oh Kiriti, that process by which the
(fetters of) actions are removed by the actions themselves.

vara g watt ag carat wars a
adaa A art fahad Sew & ou

6 “But even these activities should be performed after relinquish-
ing attachment and fruits: thus, O Son of Prthà, is my definite
and ultimate conclusion. (166)

The conceit, that one is the doer, shouid not be permitted even to
stick to him while the actions, headed by a great sacrifice, are being
performed with absolutely no flaw in them. One visiting holy places,
as a hired agent, feels no egoistic satisfaction of being himself the
person undertaking the pilgrimage; or when a person, under the
authority derived from the powerful (King), overpowers his adversary
single-handed even the king (who authorised him), cannot boast
of being himself the conqueror; or one crossing over a river clinging
to the waist of the other (swimmer), cannot boast of being himself
the swimmer or a family priest distributing charities on behalf of
his master, cannot assume the airs of being the donor. In that Way,
one should move the chessman (sifz —hinder piece at chess) in the
form of actions, at the appropriate moment by performing them with-
out allowing any conceit, as being the doer, even to touch teca
and should not allow the mind even to countenance the fruit that
may be borne by the actions performed, Oh Son a en AE
Should begin the performance of actions, first. relinquishi de
expectations of fruit, Oh Dhananjaya, in the way a (wet) I Mes
(by allowing her breast to be sucked) another woman SES CR

absolutetely a blank mind. The action should E ES pes
complete abstention from fruit-motive, 10 R Ese collects and
is watered with no expectation of any fru ing all desire for milk.
takes out for grazing all the village cows, WE Sut Hose
The same attitude should be adopted in r ue secure à meeting with

that perform actions adopting this proce

562 JNANESHWARI

their Self i.e., get a vision of their Self. Therefore my best message
to all is that they should perform all actions, dropping all physical
attachment (which harbours a craving for the fruit). I repeat over
and over again that one, who is tired of this fettering life and feels
anxious for his deliverance, should not neglect this say of Mine.

freed g Wem HAT AITTA |d
Med wem Tiered: went: ice N

7 “As to the Renunciation of action that is obligatory, that does
not stand to reason; and the relinquishing of it through infatua-
tion is pronounced as Tamas—dominated. (178)

One who relinquishes all actions out of hatred for them, in the way
one getting all wrath with the darkness should pierce his nails into
his own eyes—I call this relinquishment on his part as Tamas-domi-
nated, and it is like cutting one's own head out of wrath arising from
(pain of) shooting headache, Even though a road be difficult (rough
and uneven etc.), one has got to try and make his feet ready to walk
over it anyhow; would it be right (for him) to cut off the feet for the
fault of the road? Some sort of food-hot or cold whatever it be—
is laid before a hungry person: he will have to go without food starving
himself, he kicks it off! In that way, the fettering effect of actions
should be removed only by performing those actions. But the Tamas-
dominated one does not know this touchy point, being under infatua-
tion, since he relinquishes even such actions as come to his lot in
natural course and acquires demerit (sin) resulting from the abandon-
ment of actions under the influence of Tamas.

gates aq pH aT Cmq |
4 Seal Use AT Aa ATT TAT Ns N

“Merely on the ground that it is painful, whichever action one
would relinquish, through fear of bodily suffering: (of that
action,) he (thereby) makes a Rajas-dominated relinquish-

ment, and would not by any means obtain the fruit of its
(regular and proper ) relinquishment. (184)

One entertains aversion
of the difficult nature of
his compentence to pe

(in regard to their performance) on account
the actions, even though he knows fully well
rform them (successfully and also realizes

XVIII. MOKSASAMNYASAYOGA 563

his own duty in regard to them. (No doubt) for some time in the
initial stage an action is felt difficult. One feels it a burden to carry
on his person the pot containing food (for his own use) or the ‘nimb’
tastes bitter, or the chebulic Myrobalan tastes astringent (in the begin-
ning): in that way an action in its initial stage is felt hard. A naughty
milch-cow has vicious horns, or a fragrant (thorny) ‘Shevanti’-flower
has got a thorny base, or there is the bother of cooking before one gets
the happiness of a meal. Like all these things an action imposes
physical exertion on the doer and, therefore, he often feels it very
difficult in its initial stage. He begins to perform it as his enjoined
duty, but gets terrified if he feels (meanwhile) troubled a bit and
then he drops (part-done) the action already started, as one would
drop down a scorching hot thing. He argues that having, through
great luck, secured a thing like the (human) body, why should he,
as a sinner would, put it to hardship by performing actions? Why
not enjoy today the luxuries already within his grasp, rather than do
actions, and then wait anxiously for the enjoyments to come as the
fruit of the actions? Such relinquishment of actions, for fear of bodily
suffering, hear ye, Oh the best among Warriors, is Rajas-dominated
relinquishment. This is also a (sort of) relinquishment, but it carries
no fruit of (regular and proper) relinquishment. The boiling over
(and falling) into fire (of ghee) does not constitute an oblation, or
if one (accidentally) loses his life by drowning, it does not amount
to freeing oneself from the trouble of mundane life by the meritorious
act of voluntary yogic self-immersion @aiast frr), but it must

be taken as an evil type of death. In that way one relinquishing en-

joined actions for the love of his body-form, cannot attain the fruit
f actions. In short, just as

of regular and proper relinquishment o
the m light lee up the stars, in that way the dawn of the LTO
ledge of Supreme Self gulps up all actions together with Nescience:
and that is a regular and proper relinquishment of actions, and that
(alone) bears fruit in the form of emancipation. One feline
actions through Nescience does not attain such emancipation, »

Arjuna. Therefore such Rajasic relinquishment should not be ta a
as a regular and proper one. Now I tell you and you do hear, as the
occasion demands, by what kind of relinquishment emancipation

comes (to your) home.

`

564 JNANESHWARI

9 “Merely on the ground that it ought to be done, whichever
obligatory act, O Arjuna, is performed, relinquishing both
attachment as well as fruit; such a relinquishing is deemed
Sattya-dominated. (200)

The (Sāttvic) one performs with great skill and as prescribed in the
Scriptures, actions that come to his lot in natural course accord-
ing to his (innate) status, but drops all egotism as, being their doer
as also the expectation of their fruit. To disregard one’s mother’s
words and to entertain passion towards her—both these lead to one’s
complete downfall. Both these should, therefore, be avoided and
service should be rendered to the mother. Should a cow oz discarded
altogether, simply because her mouth is unholy? or should the entire
(jack)-fruit be thrown away because its rind and the seed (inside it)
are not fit for eating? In that way the egotism of the doer, as also
the tempting taste of the fruit, constitute the fettering elements in
an action. A father never entertains any passion for his daughter;
in that way when both these elements are not permitted to take a
root in the mind, the action as prescribed never leads to any. misery.
Such a relinquishment is the very Supreme tree yielding fruit in the
form of salvation and is well-known as ‘Sattvic’ in the world. When
the seed is baked, the prospective entire tree-growth becomes extinct
(fada): in that way, he who is free from the fetters of the actions
having renounced their fruit, is the one in whom the Rajas and the
Tamas have both been destroyed, in the way the iron gets rid of its
odious dark colour by a touch of the ‘Paris’. To the one whose eyes
of the Knowledge of the Self have been fully opened on account of
the pure Sattvic quality, the non-existing but deceptive appearance
of the vast universe confronting such a one disappears just as the
mirage does (in a desert) in the evening, and such a one ceases to see
the deceptive appearance (of the universe) like the (cavity of) sky:

10 “He i ; ,
conceives no aversion for an unpleasing action, and is

not addicted to one that is pleasing: that relinquisher, wh

possessing talent and having his doubts shattered, is imbue
with Sattva-temperament. : (212)

Therefore, whatever actions, good or bad, that he has to perform

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XVIII. MOKSASAMNYASAYOGA 565

as the result of his past (life's) actions, get dissolved (before him) in
the way clouds get dissolved in the sky. In that way, the actions getting
purified by his (serene) vision become incapable of entangling him
in pleasure and pain. It never happens that such actions as are auspi-
cious are cheerfully performed by him, while other actions are hated
by him because they are inauspicious. In fact he never feels any sort
of wavering or doubt in regard to these, in the way, one does not
think at all of things seen in a dream after waking up. Therefore
that relinquishment that knows of no such duality as the "action
done" and the “doer” should be known as Sattvic (Relinquishment),
Oh Son of Pàndu. Therefore, Oh Partha, actions relinquished in
this way, do get really relinquished: if they are relinquished in any
other way they become more injurious than their performance would
have been.

a fe dg wet eren naa: d
meg alae a ermüerhrdrad u fou

11 “For, by one while dwelling within the body, it is not possible
to renounce actions in their entirety. But he who relinquishes
the fruits of actions, is designated the relinquisher. — (218)

And, O Arjuna (maari) anyone feeling an aversion for actions,
having got into the body, must be taken as thoughtless. What would
an earthen pot do by feeling aversion for clay? Or where would a
piece of cloth be were it to hate thread? Would things holding fire
in them feel troubled by their own heat? Or would a (burning) lamp
ever hate light? How could asafoetida (few) ever bring fragrance
to itself simply by feeling disgust for its obnoxious smell? Or how
could water exist leaving its fluidity? In all these ways, so long there-
fore as there exists the semblance of ue ever En ee
there i ining the silly ideas of relinquishing (all
Che can Fes tie nae (en on his forehead put by hina
put it there again and again; but could he scratch out addi orehea
and replace it? In that way precribed actions starte A p po
voluntarily, could at most be relinquished; but how en Aa
that are natural (automatic) in the body itself be ane : ASA
Such as breathing, etc. go on functioning even during steep,

i e who performs no action what-
holds good even in the case of the poe bu ee

ever. Th tivism in its entirety closely
eed TA apres Thus neither the living nor the dead can escape

566 JNANESHWARI

it. There is only one device by which persons can escape from the
clutches of activism in this world and it is this: One must not fall
a victim to the greed for fruit while performing actions. When the
action-fruit is dedicated to God, there dawns the realisation of know-
ledge through His grace, and when this takes place, nescience together
with the actions gets destroyed through knowledge, in the way the
delusion of there being a serpent gets removed with the knowledge
of (its being) the rope; and the relinquishment that in this way takes
place is the regular and proper relinquishment, O Partha. There-
fore, only such a person who relinquishes actions is in this way a
great and true relinquisher. Otherwise it would be like treating the
unconsciousness on the part of a patient as being restful sleep, or
like engaging oneself in another action (by way of diversion) getting
fatigued with the first, and calling the latter as rest. But all this is
like putting up with fist blows, in order to escape from the blows
with a cudgel. Enough however of this. He alone, I repeat, is the
(proper) relinquisher in all the three worlds, who has relinquished
the action-fruit and (thereby) reduced activism to nullity.

ater fet a fanfare actor: wer |
waa Ser at g werfen safes 2R ut

12 "Undesired, desired, and mixed: thus threefold the fruit of
action to which hereafter those that do not practise relinquish-
_ment are liable; but nowhere (neither here nor hereafter)

is this so in the case of those that have relinquished (the fruit
altogether). (233)

Otherwise, Oh Dhananjaya, the fruit of action is threefold and it
is required to be experienced only by such as have not relinquished
it (fruit-action). A father gives birth to a daughter and gives her
away to another saying, “She is no more mine" and thus gets absolved
from all responsibilities in regard to her: but only the son-in-law
who accepts her gets entangled. Growers of poisonous plants and
roots sell them and live happily in luxury (on the sale-proceeds);
yet those that purchase the product paying heavily and swallow them,

lose their lives. In that way one (doer) may perform actions, thinking

proudly he is the doer, another may do action with perfect detacb-
ment (without egotism), not entertaining any desire for action-fruit,
yet none of the two can altogether refrain from performing actions
The fruit (getting ripe) of a Toad-side tree, can be had by anyone

XVIII. MOKSASAMNYASAYOGA 567

passing by if he wishes for it: in that way action-fruit can be had by
anyone desiring for it. Yet one who performs actions but abstains
from (having) the action-fruit, does not get entangled in the wheel
of the mundane existence, since the three-fold-world is all (by itself)
a fruit of action. Gods, the human beings and the immovables, all
constitute what is named as the Universe, while all these are but the
three kinds of action-fruit. It (action-fruit) is (also) threefold viz.
i) undesired, ii) desired, and iii) mixed. But when the discerning
power gets under the sway of the sense-objects and the beings prone
to evil, do prohibited actions, then they (the beings) get their body-
form in a very low order such as vermin, insects, and earth, and this
is called the undesired fruit. Now respect their own religion, keep
in view their own qualifications and perform good actions as laid
down in the Vedas,—beings Oh Savyasachi, get born in the body-
form of Indra and other Gods, and such kind of action-fruit is the
“desired” one. By mixing together sweet and sour juices, an altogether
different and (more) tasty juice is created: or exhalation ( X«w* )
effected while practising Yoga-discipline, becomes useful in suspending
the breath (WF ): in that way truth and untruth mixed together
create quite a queer thing altogether different from those two. Con-
sequently the mixing together in equal proportion of the action-
fruit of both the auspicious as also the inauspicious, creates different
action-fruit which gives birth to the human body-form and this sort
of action-fruit is the mixed one. Such is the three-fold action-fruit
spread out all over the universe. Beings that are after (it in) expecta-
tion have no escape from experiencing it. While the tongue (mouth)
waters, one feels great pleasure in swallowing (unwholesome) articles
of food, but its ultimate effect is certain death. The company of a
thief might be felt agreeable so long as the forest limits are not reached:
or a prostitute is charming to look at, so long as no actual M
takes place with her person. In that way the body feels a thri s
greatness while actions are being performed; but with the approac
of death all the action-fruit comes swarming. Mn pey
creditor arrives (at the door of a debtor) to demand repayment o

; : : t be evaded; in that way the
his debts at the stipulated time, he canno : i i

; the action-fruit. A grain
being (cannot escape and) has to experience omina
(seed) drops down on the soil from the ear of the corn, 8 ,

grows into an ear of corn from which the grain (seed) NE con
and grows into another ear of corn and this p E aces
infinitum. 1n that way while experiencing etre the vu one goes
a being creates various other fruits of actions, 1n

x

568 JNANESHWARI

on taking one step after another while wending his way. To a raft
(boat) running to and fro between two banks, the bank it touches
becomes the near one (Ut —on this side) while the other bank
(opposite) becomes the distant one. In that way the pulling force
(ag ) of experiencing the fruit of the action is ever on the increase
in the form of ‘end and the means to secure it,’ with the result that
one not relinquishing the fruit of the action, gets entangled more and
more in the net in the form of the mundane existence. The blowing
open of the ‘Jai’ flower, is in itself its (subsequent) withering: in that
way the relinquishment of (action-) fruit—itself means non-per-
formance of actions (though performed). Consuming for the sake
of subsistence, corn preserved to be used as seeds, means the stopping
altogether of the further field-operations such as ploughing, sowing
etc.; in that way the relinquishment of the fruit ends all actions, Such
ones (relinquishing fruit of actions) gain added strength with the help
of the purification of their inward disposition and with the spraying
of nectar in the form of the preceptor's grace, and thereby they are
deeply imbued with the Knowledge (of Self) and consequently the
piteous (melancholy) condition in the form of duality recedes (van-
ishes). Then also gets destroyed that threefold action-fruit, which
is felt as existing through the infatuation of the world affairs and
automatically in such a state cease to exist, (the dualistic ideas of)
the enjoyer—and the thing to be enjoyed. Those that secure such
renouncement mainly brought about through knowledge, get, Oh
Warrior, free from the sufferings of the action-fruit. When through
such renunciation, one’s vision spreads on, to the (essence) of Supreme
Self, one sees that actions have no independent existence (apart from
the Supreme Self). The paintings on the wall get reduced to dust
with the collapse of the wall itself, or there remains no room for dark-
ness with the rising of the Sun. How can a shadow exist, when the
original thing (material body) is absent? Wherein would the face
be reflected if were there no mirror? How can a dream get a foot-
ing when sleep is broken? And is not all controversial talk about
ee being true or false quite futile then? In that way with the

ent o! renunciation, the very life of the Original nescience ceases

to exist. Who is then (left) to receive in the spirit of a bargain the action

(with its concomitant fruit) which is after all a product of nescience?

D

XVIII. MOKSASAMNYASAYOGA 569

sway of distinction, duality is bound to exist between the soul and
the action, Oh Righteous One, in the way there exists the distinction
between the East and the West, or between the sky and the cavity,
or between the sun and the mirage or between the earth and the wind.
Although the rock remains in the river enveloped by river water,
yet there exists the natural difference between them (rock and water)
in crores of points. Although moss grows on the surface of water
itself, it is yet distinct from water: or even though there is always
the snuff on the (lighted) wick, still it cannot be the light itself; there
are spots on the Moon, yet they bear no identity with the Moon:
or there is, further, the great difference between the vision and the
eyes themselves, or between the water-course and the object flowing
through it, or between the mirror and the one looking into it. In
the same proportion there is the difference between the soui and the
actions; yet it (the soul) is wrongly identified with them owing to
nescience. The lotus creeper in a lake makes its flowers blow fully
open suggesting thereby the rise of the Sun, and then makes the black
bee to enjoy their fragrance; in that way even though the soul seems
to be the doer of the actions, yet there are other causes, five in number,
that bring about their happening, and now their aspects.

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13 "These five, O Long-armed, learn from me as the causes,—
declared in the Samkhya doctrinal system—(as operating)
in the accomplishment of all actions: (278)

You might even know the five causes which the Scriptures have
described with upraised arms. These are proclaimed loudly through
the beating of the big drums in the form of preaching, in the palace
in the form of Samkhya philosophy, in the capital town of the King
the Vedas. Since these alone are the root causes in this world of the
genesis of all actions, the attributeless soul should not MR
be connected with them. These (causes) are well known in the world,
Oh Kiriti, since they have been proclaimed, accompanied by such
tom-tom and it is but fitting that they should be os uer
Possessing in your hands as you do; the Supe pe. o. i: s
in the form of myself, why should you be burdene eh e ek
(about them) through other sources? With a d En MSN
of you, why give importance to the vision of others, p

570 JNANESHWARI

them to see and tell you how you look? I assume that very form,
and appear in that particular direction, realizing the aim and the
object with which my devotee looks in a particular direction for a
particular form. That selfsame person (i.e. myself) has today become
a plaything in your hands". Lord Krishna forgot himself while talking
in this way in the rush of affection, while (Arjuna) on the other hand,
got dissolved in bliss. A mountain of moonstone, oozes out and gets
dissolved forming a lake with a copious shower of moonshine; in
that way Arjuna became the very idol of happiness, the barriers
(walls) between happiness and self-realization getting smashed. The
Lord being himself all-powerful and all-knowing, regained his normal
self and ran forward spiritedly to drag out (Arjuna) as he was getting
drowned in the ocean of pleasure. The rushing torrent of pleasure
was so strong and powerful that Arjuna, although a prodigy of talent,
was engulfed in it having lost self-consciousness: yet Lord Krishna
checked it (torrent) and said, “Oh Partha, see (do not lose sight of)
your own self! At this, Arjuna heaved a sigh and bending low his
neck said, “You are a generous donor and you already know, that
I got tired of living with you on the plane of duality as a separate
individual, and I was trying to attain unison, which is the primal
state, with you. Should you feel pleased to look with fervour on such
a state of mind, why then remind me over and over again of my state
as a (individual) being?" Hearing this, Lord Krishna said, ^You
silly one, you have not come yet to know this properly: Are the Moon
and her splendour distinct from each other? Having spoken of this
(inner) identity (subsisting between us), I feel really afraid lest you
experience the same and resent this (behaviour of mine); the bond
(of love) is greatly strengthened thereby, such is the unique nature
of the love I bear towards you: and so long as our mutual affection
is intact the distinction as individual and individual between us is
Neun e gemin, ad thief tht disousion sop nee. We
Momie soul.” I ms long of the actions be ingidistneg
and well introduced this » blen You have read my mind correctly
oth Gee Problem to be solved. You promised to
; ere were five causes that were at the root of
all actions, and you have also to explain to me wh id about
the soul being in no way concerned with what you E he
Lord of the Universe said with Beene ractions.” At this d
there be found one (hearer) xb popu, Rn ere (else) coul
SEO qm DRE Repa be firmly importunate and
shall now tell you as I said 1 Is topic. Therefore, Oh Arjuna, I
would; but that will mean utting aD
P

XVIII. MOKSASAMNYASAYOGA 571

additional burden (debt) of affection on you." At this Arjuna said,
“Oh God, have you forgotten what was said (by you) before? It is
for this (affection) that you are maintaining the distinction between
you and me." At this Lord Krishna said, “Is itso? Well, I now broach
what I began before and hear it lending full attention. Oh Dha-
nurdhara, verily the five causes bring about the event of actions,
without the soul getting any cognisance of it. These five causes com-
bine together and give formation to the actions, and five causes are
patently at the root of all actions. Distinct from these is the spirit
of the self (soul), which abides neutral. It (soul) is neither the instru-
mental nor the material cause, nor does it ever exert itself in bringing
about the formation of actions. The actions good or bad take place
(in the soul) in the way night and day take place in the sky. Water,
heat and smoke (vapour) getting combined with the wind create
clouds in the sky; yet the sky knows nothing about it. A small boat
is built of several wooden planks and is rowed by the boatman or
moved by the breeze, water remaining only a neutral onlooker: or
an earthen pot is moulded out of a lump of clay which is placed on
a wheel and is whirled round and round with a stick fixed in it, along
with the wheel. Here all this is the doing of the potter, the earth taking
no other part but the one of giving support. Just consider all this:
let this however alone. All the diverse world affairs are carried on
in the light of the Sun; does the Sun ever take any part in all this?
In that way, the creeping plants of actions get firmly fixed (in the soil)
through these five causes only, when they are in union, the soul keeping
itself entirely aloof. Now I shall describe the five causes, each one
separately, in the way pearls should be picked up and weighed each

one separately.

afier qur wat Het WURST |
aima gaa Wer $4 daro TINA $* N

14 "(To wit), the locus (of the action, viz. the body), the agent,
the diverse means of action (viz., bodily organs), and the
diverse and distinct operations, and, further, the Dein
(the supernatural factor) as the fifth. (314)

Hear now also of the characteristics of the five ee pa actions.
The body is the first of these. It is called the a » ee UAM
that the enjoyer lives in it together sim ed m e wee
Prakriti secures pleasures and pains with the help o

572 JNANESHWARI

form of the (bodily) organs, exerting herself day and night. Purusha
has no other place but the body where he could experience these,
and therefore the body is called the ‘Locus’. This is the home of the
family in the form of all the 24 elements, and here are disentangled
the tangle of fetters and deliverance. Nay, this (body) being also
the locus of the three states (viz. wakeful, sleepy and dreamy) it is,
Oh Dhananjaya, aptly given the same name. And the doer (agent)
is the second cause of the actions, and he is called the reflection of
the sentience. The rains descend from the sky and form a lake on
the earth, and then reflected in it the sky assumes the form of the lake;
or a king loses cognisance of his own position (as the king) when in
profound sleep and experiences in a dream the state of a poverty—
stricken person. The sentience also in the same way forgets its own
self and there is created in it an illusion of a body-form and then it
identifies itself with that body-form. The sentience, on account of
forgetfulness on its part of its own self, is known in the parlance of
philosophy as the (personal) soul, who has tacitly agreed to associate
himself intimately with the body-form in all matters. Really it is
Prakriti that does all the actions, yet, through illusion, the (individual)
soul says that he does them all. Therefore the soul is called the doer
(agent). Vision is only one single faculty, yet it appears torn (Prai
=split up) as a Chowri (Fatt -made of the tail of Bosgrun-neeus)
on account of the eye-lashes. The lamp (wick) inside a house is only
one, yet it appears more than one on account of the plurality of inter-
stices in the lattice—windows through which it is seen: or one and
the same man (actor) making a display (through his skill of acting)
of the nine different emotional states (such as the erotic— me and
others) is felt as possessing a nine-fold personality: in that way, the
discerning power of the intellect is only one, yet it displays itself in
different forms through different senses such as ears, eyes, etc. There-
fore, the different body-organs constitute the third cause, know ye
Prince (Arjuna). Water-flows (currents), running separately towards
the Eastern and Western directions, combine together and their water;
p MR one and the same, appears different in the form of big
and small rivers. In that way the power of functioning pertaining tO

D E E ud Ds ER it operates in different spheres (of the body)
; € oi different types. O i It
of speech it brings about talk, YP perating through the faculty

*ei E operating through the hands it brings
et give-and-take „transactions, operating through the feet it
Be ia aes (motion), while Operating through both the lower

annus, etc.) it results in making urine and excreta to trickle

XVIII. MOKSASAMNYASAYOGA 573

down. When operating in the region between the navel and the heart
it displays ‘Pranava’ (AÙFT7 ) and there it is called the life-wind (3mm);
when it forces itself in the upward direction it is called ‘Udana’ ( 3417);
when it descends in the downward direction, through the anus it
is called 'Apana' (3JT4 ); when it pervades the entire body, it is called
*Vyana' (T7 ). It distributes to the several parts of the body (the
energy produced from) the food taken in and consumed, and pervades
every joint (nook and corner) of the body. When in this way it (the
wind) conducts all its activities and then steadies itself in the navel
it is called 'Samana' (#717 ), Oh Kiriti. The actions such as yawning,
sneezing, belching, etc. that take place, are respectively called “Nāga
(TT ), *Kürma (Qu) and 'Krikara' (#*<)’. Thus the activity of
the wind even though one and the same derives different names from
the part it plays. This power of the wind appearing in different forms,
according to different functions, is the fourth cause of actions, know
ye. Imagine the best amongst the six seasons the Sharad ( 3X3 ), and
then a night not only Moon lit, a night of the Full Moon; in it is a
lovely garden in the Vasant (Spring) season and added to is the sweet
company of the beloved, and further, the presence of all the ap-
purtenances necessary for erotic enjoyment (swr3)—in such an
assemblage there is no limit to the happiness one feels. Or it is a
lotus, Oh Son of Pandu, and that too fully open and accompanied with
abundance of fragrance scattered from its pollen: or again the poetic
power in the faculty of speech and added to it is the charm of the
poetry and that charm is impregnated (touched) with the highest Spiri-
tual truth. In that way the intellect is superior to all the glorious emo-
tions (of the body) and its glory is enhanced with the happy concord of
the senses, and this concord of the senses is adorned by (the agrecable
disposition of) the respective Gods and Goddesses presiding over
and supporting the different senses. There is, therefore, the assemblage
of Gods and Goddesses viz. the Sun and others, that support through
their favour the ten senses viz. the eyes and others standing at their
bases. And this assemblage of Gods and Goddesses Is the fifth cause
of the actions, Oh Arjuna," God said. (He agam said) "In this way
has been made clear to you in detail and in a way you can understand,
: Un s s of all the actions and
the underlying principle (mine) of the causes of all t Bonn
you have heard it all. With the expansion of this mine (of causes),
à à ion-world. I shall now expose
takes place the creation of the action veo
(lay bare) to you lucidly the rationale of the five- .

arcana mu STONE AT |
emu at fandi at TAA quer Eas: RA N

574 JNANESHWARI

15 “By body, speech, or the mind, whatever act man takes up
or rightful, or its reverse—these five are the causes Operating
therein. (354)

The sudden advent of Spring is the efficient cause of the new foliage
(sprouting on the trees), bringing in its wake flowers and fruits. The
monsoons bring clouds, and the clouds the rain, and the rain the
abundance of corn: or the East gives birth to the dawn (sT9vT ) while
the dawn brings the sunrise and the day gets fully lighted owing to
the Sun; similarly the mind is the efficient cause, Oh Son of Pandu,
of all the thoughts and ideas of actions, and these ideas kindle the lamp
of the faculty of speech. When the lamp brightens the path of the
aggregate of actions (to be performed), the doer (agent) sets about
performing actions. The body with the group of organs thus becomes
the cause of the bodily actions, in the way the (very) iron—hammer
hammers out iron, or in the way the threads inter-woven crosswise
with other threads give the entire thread group the appearance of a
piece of cloth. Similarly all actions performed by the mind, speech
and the body spring from mind, speech and body, in the way the very
gems constitute the gem-studded ornament. Certain persons might
raise the doubt as to how the body and others which are the cause,
could also be responsible for actions. Such ones should listen (to
the explanation). The Sun alone is the instrumental cause, as also
the material cause of the light of the Sun, or the joints (in the sugar-
cane) perform the same function with respect to the growth of the
sugarcane, or the faculty of speech is resorted to for singing the praise
of the Goddess of Learning (Speech), or the greatness of the Vedas
Is required to be expressed by the Vedas themselves. In that way
as we do know that the body-group is the material cause of the actions,
So also is the unerring fact that the body etc. is also the instrumental
cause of actions and when the two causes (both constituted of the body-
RU i ou heognegne of actions a
DE nre iccomen ashi gu, ce coUe enjoined S
fulness. The rain-water anton s re pais productive of tieng
absorbed there: yet in doing "oue > a aree field ang us

proves of immense use (to the crop):

or one of unsound mind in the h
Me o Ree eat of wrath, thoughtlessly walks

8 Nell sys ER e

XVIII. MOKSASAMNYASAYOGA 575

is simply blind; yet if it is done strictly according to the enjoinments
of the Scriptures, it is said to be done rightfully. If milk while being
served, drops directly into the dish itself, it is spent; it is also spent
when it is overboiled (falling outside the pot), but the latter does not
constitute its proper spending. In that way, if actions performed
otherwise than as prescribed in the Scriptures, do not prove fruitless,
why riches stolen away by the thieves should not be debited (in ac-
counts) as spent in charity? Whatever the hymn, it can never be
composed of alphabet outside the 52 (known) letters, Oh Son of
Pandu; and is there any person, who, on some occasion or the other,
has not uttered (all of) these 52 letters of the alphabet? Yet, so long
as there is no understanding in the heart, of the essence of the hymn,
there cannot be secured, Oh Kodandapani, (epithet of Arjuna) the
(due) fruit (of chanting the hymn), even by one uttering entire the
alphabet! In that way, so long as actions are performed out of erratic
whim through the combination of the causes but are not (done) as
prescribed in the Scriptures, they are not actions (truly) done even
though they might be (technically termed) actions; in fact such an
action is sinful (unjust) being a product of sin.

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qapana a war safe: $&

16 “The case being thus, he who, owing to untrained judgment,
views the self as the exclusive agent ; he, the man of bad judg-
ment, does not view (aright). (377)

There are thus five causes for the action consisting of five-fold cause.
Now just see how the soul has found itself in their clutches. The
Sun assumes no form; yet he makes discernible the eyes and forms.
In that way the soul does not itself perform any action, but he reveals
them all. Although not himself either the reflection or the mirror,
one looking into a mirror, Oh Warrior, makes them discernible:
or the Sun without himself experiencing either the day or the night,
creates them, Oh Son of Pandu; in that way the soul, without being
himself the doer (of actions) and actions, makes hen ee
But getting infatuated with the conceit viz. I am s. ; i D if
intellect gets entangled in the body itself, with the E t is A
in total darkness (like that of the midnight) in regar te J i g

of the Self.- One whose conception of sentence, God, an ugue
Brahman, does not extend beyond the idea that they are entities

576 JNANESHWARI

invested with a body, considers it as established and firm truth that
the soul is the doer of actions. He has really no (firm) conviction
that the soul alone is the doer; he rather thinks, “I am myself the body
—-the doer of actions." He is never prepared even to hear with his
ears the language viz. ^I am that soul which is above (transcends)
actions and a neutral on-looker in regard to all actions". Therefore,
there is nothing strange in it that he should equate his infinite self
(soul) with his (finite) body. Does not the owl convert the broad
day into a dark night? Why should a person who has never seen
the real. Sun, not call his (Sun's) reflection in the pond as the real
Sun? He is bound to hold the belief that 1) the Sun exists because
there is the pond, 2) with its (pond's) disappearance, he (the Sun)
will cease to exist, and 3) the vibration (of water) in the pond is respon-
sible for the flickerings of the Sun himself. So long as the one asleep
is not awakened, he is bound to feel as real (whatever he sees in) his
dream. Is there any wonder that a rope should be mistaken for a
serpent, and fear felt for it, so long as there does not dawn the know-
ledge that it is only a rope. The Moon is bound to appear yellow,
so long as there is the jaundiced eye. It is not surprising that deer
should be allured by a mirage. He only leads a fool's life, who does
not permit even the breeze wafting the name (i.e. even a casual reference
. is detested) either of the Scriptures or of the Preceptor to touch his
body. The jackals impute motion to the moon, which (really) belongs
to the clouds; in that way he covers and entangles the soul with a
net in the form of the body on account of his (wrong) view that the
body is the soul. With such a (false) impression, he (soul) gets fettered,
Oh Kiriti, in the prison in the form of the body, with the strong bonds
of activism. Just see, does not the parrot (in the parrot and tube
story) go on holding fast to the tube, in the belief that his feet are tied
down to it, and does not free (move away) his feet from it (tube) even
though not tied down! Therefore, one attributing to the spotless
and clean soul the actions done through Nescience, one abides counting
po» eae Now I shall tell you the signs by which you can rec
zs ua nus ee eae quite untouched by actions even while abiding
does not get M b osa E D e a E
of the actions even hot ecd End piso abides independen
DR ACA SRM gn in t eir midst. One attains deliverane
ys) contemplating the merits of those that have already
secured deliverance: Just as one discovers a lost article by keepin’
on searching for it in lamplight: (or) one can CRUS own
reflection in a mirror b I can see clearly one's o
or by rubbing it clean with a polishing composition

|
|
|
|
|

XVIII. MOKŞASAMNYĀSAYOGA 577

(gem); (or) salt becomes water itself forthwith it is put into it; or
a reflection turning back to see the disc (its original) automatically
becomes itself the original; in all these ways a person can get restored
to himself the missing (essence of Supreme Brahman) by beholding
the saints; and so he should ever sing their praises and hear their
sermons only. The (faculty of) vision abiding in the physical eyes
is not intercepted by the outer skin-lids; in that way one, even while
immersed in the actions themselves, does not get fettered by them
—the signs of such a liberated one, I now preach to you expounding
fully coherent reasons.

erp AHA Aral ata a fora |
graf a omuiesterp a git a freed ou $e ou —

17 “He that has not the ego-dominated disposition, and (hence)
whose intellect is undefiled, were he even to slay these worlds,
he would neither have slain nor would be fettered. (403)

The being (whose pristine nature is sentient—lit. wakeful) who was,
from all eternity wandering through and enjoying the world-dream,
in the deep slumber of Nescience, was suddenly awakened, Oh Dhan-
anjaya, from that sleep in the blissful state of distinctionlessness,
(he) being addressed by the name of the great (sacred) words, *-Tat-
Twam-Asi' and receiving a boon (indicated by the Preceptor placing
his palm on the disciple's head) through the power of the preceptor's
grace, in the manner of a person asleep who is patted on the head
(by some one) to break off his slumber and in such a state there remains
no egotism in that being: or in the way floods of mirage, which appear
as if making one continuous and vast sheet of water, disappear al-
together with the spreading out of the Moon's rays; or in the way
there remains no place for (the fear of) a goblin, with the departure
‘of childhood: or in the way the state of fire-wood cannot be restored,
once it (firewood) gets completely burnt; or in the way a ae xe
no longer be witnessed with the awakening. Even though the T
Were to go into a deep cave in search of darkness, it SU C
not be discovered by him (come to his share) even there: in t d VES
one who has attained the Supreme Self finds that p an oU
discernible object he may look at assumes the form of the very

(Self) and they become one with him. Me i ee vn Ree
i i e fire, and then tion
D ARA ae fire and their consuming it ceases

the object to be consumed by the

37

578 JNANESHWARI

to exist. In that way, the conception of duality involved in the action
is accompanied with the complementary and false idea that the Self
is the doer. This is the perdition of the soul. When that false idea
is destroyed, whatever remains as residue is the very state of the
Supreme Self: could one, securing mastery over this state, ever remain
confined to the body-form? Could the all-pervading upsurge of
the waters at world-dissolution ever hold in any regard (identify
itself with) a petty brook? In that way could the all-pervading cogni-
tion of being Brahman be controlled by the petty body—form, Oh
Son of Pandu? Is it possible to control the Sun by capturing his
reflected image (in water etc.)? Could butter,.churned out (of curds),
be ever mingled again with butter-milk, having once been separated
from it? Or could the fire abiding latent in fire-wood, once released
from it, get back into it and remain latent (shut up) again, Oh War-
rior? Or how can the Sun entertain any cognition of the night, the
Sun who issues from the womb of the night? In that way how could
one, who has swallowed (as a morsel) the very distinction such as the
object of knowledge together with the knowing agent, feel any conceit
as being himself the very body? The sky remains equally full every-
where it goes (i.e. the sky-space has no real motion) and so it re-
mains all-pervading. In that way, whatever (actions) one does is
inherently his own self ; in what way then, could he get entangled
in the action as a doer? There is no spot transcending the sky, the
ocean has got no flow, while the (north) polar star cannot move away
anywhere else: such is his state (of being action-free). Even one,
in whom the conceit (of the body being the soul) has vanished owing
to the realization of the Self, has also got to be doing actions, so long
as he is in the body-form. Even though the wind ceases to blow,
still the flutter of the tree: (foliage) continues for some time; or even
though camphor gets completely evaporated, still its fragrance re-
mains behind in the casket for Sometime; or even though the singing
Stops, yet the thrilling sensation created by it in the mind continues

for some time; or the moisture remains behind even after the water-
flow passes on;

XVIII. MOKSASAMNYASAYOGA 579

The dreams appear (during slumber) without any premeditation,
or the bushes grow without any premeditated plantation; or the clouds
(tadaa -aerial mansion of celestial choir) get formed without any
structural work; in that way, the aggregate of actions is performed
on account of the five causes including the body itself without the
soul doing anything himself. The five causes together with the mode
of causation combine together and bring about the formation of
actions (as become due) consequent on the actions during past lives
(the latent energy left as residue is transformed into kinetic energy),
—irrespective of the result they may produce; it may be the destruc-
tion of the universe or the creation of a good new one. The Sun never
concerns himself how the lotus flower gets withered during the night
or the lotus gets fully blown up during the day (even though he be-
comes the cause of these); or the sky never concerns itself, whether
the earth is shattered to pieces by the thunderbolt or it is covered
with the growth of a fine meadow consequent on steady and cool
rain-showers. In that way, he remains disembodied in his outlook,
even while in the bodyform, and never cares to see the vicissitudes
in worldly affairs produced by the actions taking place through his
body etc. in the way one awakened from sleep does not visualize one's
dream. He appears engaged in actions (as a doer) to those who are
not able to see beyond the body-form, as they view him merely
through the physical eyes. Does not a fox believe it to be the real
guard—the dummy human form (prepared of grass) and placed
on the border of the field (to scare away the birds etc.)? It is for the
sane persons to see if one of unsound mind wanders about dressed
or in naked condition (the latter remaining indifferent about it);
or it is for others to care and to count the wounds of one killed on
a battle-field (the dead one knowing nothing about it). It is for the
spectators and others to look (with reverential admiration) at the
terrible ordeal a Satee (wife), seeking self-immolation on the pyre of
her deceased husband, passes through she herself remaining blind to
the terrible flames of fire or to her own (delicate) person, or to the
(grieving) spectators. In that way one, who has realized his own self,

and whose role as a seer has become ono nip 2s ue v m sa
into i i .

ed into it, does not know wna
and who has got merg A ner gd mE

formed by his body-organs. When small ri
into bi Cen ersons standing on the bank think that particular
3 “a big ones; yet from the stand-

small ripples have merged into particular s 1
point dee itself (as such) the notion of a big wave gulping up a

small ripple is absurd and false. In that way for one, who has attained

580 JNANESHWARI

perfection, there exists nothing distinct from himself that he has to
destroy (i.e. he has transcended dualism). To a worshipper might
appear perfectly plausible the scene of a gold idol of the Goddess
(Durga) holding a gold three-pointed spear ( Prep) in her hands
and (as if) killing a gold idol of the buffalo-demon (fem): yet
in practical reality, the Goddess, the three-pointed spear as also the
buffalo-demon, are all of the same gold. The fire as also water may
appear faithfully depicted in a picture; yet it is all an illusion (on the
part of one's vision), in the picture itself there is neither real fire nor
real water. In that way in the case of a liberated one, the bodily actions
take place (as they become due) according to his destiny (actions of
past life), yet not realising this fact silly ones (ignorant ones) call
him the doer of the actions; and even though his actions (might)
result in the destruction of.all the three worlds, still one should not
say that he brought it (destruction) about. Would it make any sense
to say that one should first discover the darkness with the help of a
light and then destroy it? In that way one of knowledge has nothing
else left outside of him, that he should destroy. His intellect there-
fore is not tainted with merits or sins, in the way the sacred Ganges
does not get defiled by any other river mingling with it. Who could
burn and whom, when two fires clash, Oh, Dhananjaya? Could a
Weapon pierce itself? What is capable of infecting his intellect when
he knows of no actions whatever distinct from his ownself ? There-
fore in the case of one with whom the (object of) action, the agent,
and the instrument of action have become one, the actions performed
by the body etc. do not fetter him. The individual soul skilfully brings
out the five causes and gets them into action, with the implements
in the form of ten organs. Then fixing the border line of justice and
Injustice he gets created in a moment the mansions of actions. The
taintless Self, however, never lends any help (directly) in this huge
affair: you may say (if not directly) that he does lend his helping hand
In arranging the preliminaries. No, that too is not the case: would
the Self who is merely an on-looker, and the very knowledge itself,
ever encourage fancy to indulge in tendencies towards activism?
himself with his S i ne i pu ES nd who han ideo a
the misleading (fallacious and aaa bY these actions. But when

E acious and deceptive) knowledge is painted on

ae am Ee of Nescience, the triad (viz. the object of
nt, as also i 3 : oe
ous there. i the instrument of action) becomes conspicu

i
|
|

XVIII. MOKSASAMNYASAYOGA 581
a Aa Ra Aan aa |
we Het nda Aafaa: wg: Wks N

18 “Knowledge, Object to be known, and the Knowing agent:
thus three-wise (analysable) is the impulse to act. Instrument
of action, the object of the action, and the agent (make up)
the (corresponding) three-wise (analysable) composition of
an action. (461)

The triad viz., the knowing agent, knowledge and the object to be
known, is the three-fold seed of the universe and is undoubtedly
the impulse for action. Now, Oh Dhananjaya, do hear the individual
description of each of these three. The rays in the form of the senses,
of the Sun in the form of the soul; rush out and forcibly blow open
the lotus in the form of sense-objects; or the King Soul riding the
horses in the form of the body and armed with the spears in the form
of the senses, plunders pleasures and pains in the region of the sense-
objects. These similes apart: that which dwells in the sense-centres
and imparts to the soul pleasures and pains pertaining to their objects,
is knowledge and the thing wherein knowledge reposes in deep sleep
is the knowing agent (TAT), while that which is stated here as being
experienced, is knowledge, Oh Son of Pandu. That knowledge gets
itself distributed in three places immediately after it is born of Nes-
cience, O Kiriti. Knowledge then plants in front a (rolling) boulder
in the form of the object of knowledge on the way it has to run along,
while in the rear, it places an urger in the form of conceit of being the
knowing agent. When in this way are formed the means (way) of
communication between the knowing agent and the object of know-
ledge, there goes on a regular traffic over the way. On this, know-
ledge runs as far as the limit of the object of knowledge and bus
there; and (here) it gives different names to different things a ot jects
of knowledge which it encounters, and that knowledge ist à FT
mon knowledge" and there is no doubt about it. Now Mis ear e
aspects, of the object of knowledge, sound, topea a e ee
and taste (I= , eqq, T, WW, W) which are the ve- ol eee
through which the object of knowledge makes itself manie

cou d the same establishes contacts with
mango fruit although one an lou: (ET), smell and touch
(meets) different senses such as taste, CO 3, e ibis ot ROME
ie. reveals itself to the senses. In fo A We counilion takes place
ledge assumes a fivefold asp ae ee ME The running of water-
through the channels of (five) differen i

582 JNANESHWARI

flows comes to an end with the flows entering the sea; or the growth

of crops ceases with their getting ears of corn. In that way that point,
at which knowledge comes to a dead halt, while running along the
channels of the senses, is, Oh Kiriti, the object of knowledge. Thus
are explained to you in their entirety, Oh Dhananjaya, the knowing
agent, knowledge, as also the object of knowledge, and that the three
set afoot all actions. The five objects of senses, such as speech, etc.
constitute the fivefold objects of knowledge; it (object of knowledge)
is either agreeable and pleasing or disagreeable and hateful. The
knowledge, although a small thing, no sooner it manifests to the know-
ing agent the object to be known, than the agent feels the impulse
either to accept it or to reject it: (as in the following illustrations).
A heron (4) is excited at the very sight of a fish, or a poor person
becomes eager at the sight of a (hidden) treasure, or a passion-stricken
person gets lustful at the sight of a woman, or water runs to low lands,
or the black bee hastens to the fragrance of flowers, or a calf runs
(to the mother—cow) as the time for milching in the evening approaches.
Human beings hearing the report (of the marvellous beauty) of the
heavenly songstress Urvashi, fix ladders in the form of sacrifices,
to be able to ascend the sky (with a view to enjoy her company): or
a blue pigeon, flying high up in the sky, swoops down, O Kiriti, at the
very sight of a female pigeon: ora peacock flies into the sky on hearing
peals of thunder. In such ways, the knowing agent rushes out at the
sight of the objects to be known. Therefore, it is the triad of know-
ledge, the object to be known, and the knowing agent, that gives
impulse to all actions, Oh Son of Pandu. And if such objects (to be
known) be to the liking of the agent, he cannot then brook a single
moment's delay in their enjoyment. If on the contrary, such an object
be against his liking, each moment of delay in abandoning it is then
felt as lengthy as an aeon. One getting surrounded by a serpent as
well as a necklace of precious stones, simultaneously feels both afraid
and Joyous, similar becomes the state of the knowing agent should
RE p EN turn out partly. to his liking and partly against
ing EM dislikes. RE. se pung aai eM ang abano Spi
a C D P ie ee a te sight Of aprival T m

getting down steps foa d Mpeg N ag S diog MR

that way, One who was A fi See optet nm ES eo E

state of a doer, in the wa aY (Be knowing M

, y E da pd to a ready meal should ES

» Ora black bee should itself cultivate a (flora
garden, or a touchstone should itself become the tester, or e him-

XVIII. MOKSASAMNYASAYOGA 583

self should be the builder of his own temple. In that way when the
knowing agent running after the object to be known, employs a group
of senses either in accepting it or rejecting it, he becomes, Oh Son of
Pandu, the doer, and when the knowing agent thus becomes himself
the doer, he converts the knowledge into an instrument of action,
naturally making the object to be known, the action itself. In this
way, Oh Righteous One, is brought about the change, (in the status
of the knowing agent) through the device of knowledge in the way
the lustre of the eyes is changed (dimmed) at night, or in the way the
glory of the rich is dissolved with adverse luck, or in the way the disc
of the Moon wanes after the night of the full moon. In that way the
knowing agent is wrapped up in the mantle of the doer when the
senses get into motion. And now hear about his signs in such a state.
1) intellect, 2) mind, 3) attention (fart), and 4) egotism, are the four.
internal organs; (similarly) 1) skin, 2) ears, 3) eyes, 4) tongue and
5) nose are the five external organs. By the means of the internal
organs, the doer first builds up a forecast of an action if it promises
to bring him happiness, he sets to work all the external organs and
then such as eyes, etc. making the group of organs work for the
successful fruition of the action. If, on the contrary, the action portends
to be one leading to misery, he at once engages all the ten organs in
the reverse direction and abandons that action. He makes the organs
work day and night in removing all the traces of misery, in the way
a King makes his servants work day and night for the levy of the taxes.
When in this way the organs are set to work either for the rejection
or the acceptance of the actions, he should be called the doer, bear
this well in mind. And since the doer engages all the organs, as if
they were so many ploughs, we call them (the organs) the instruments
(implements). The structure that the doer erects by making use; of
these instruments—the magnitude of such a structure—is the action
here. The intellect of the goldsmith pervades the ornaments (pre-
pared), or full growth pervades the creeping plant, or Pee s
vades the light or sweetness pervades the sugarcane JU a
pervades the cavity; in all these ways what remains [Dena * i e
activism of the doer, Oh, Dhananjaya, is called the ‘action’, and nothing
else undoubtedly. Thus have been explained to ae the ee
of all the three viz. the doer (agent), the action, ae $ WAVES
of action, Oh you the crown gem (amongst the wise). Here Henin

P i be known constitute the triple
ing agent, knowledge, and the object to

i f the
impulse to action; similarly the doer (agent), the E an i
action and the action, make up the triple compos :

584 JNANESHWARI

Smoke is latent in fire, or a tree in the seed, or the desires in the mind:
in that way the actions are vitally linked with the doer (agent), his
activity, and the instruments of action, or in the way gold is stored
up in the (gold) mine. Therefore, where there arises the ‘notion’,
“This is the action and I am the doer (agent),” the soul, Oh Son of
Pandu, stands quite aloof (far away) from actions. Therefore, I tell
you again and again that the soul is entirely separate, Oh you the
Best Talent, from action impulse, and you know this already. Enough,
however, of this!

SIT at a sat a fada Torte: |
Mert TACIT TAT SST ATTA 1 $8 0

19 "Now, knowledge, action, and agent are of three sorts just
diversified according to their Guna-constitution, and are
described in the Treatises classifying Guna-constituents.
Listen to (my exposition of) them also: (516)

Yet, knowledge, action, and the doer (agent) already described to
you, are of three sorts just diversified according to their Guna-con-
stituents. Therefore, do not, Oh Dhananjaya, put faith in knowledge,
action, and the doer (agent), since two of these (Rajas and Tamas)
are the fettering ones, only the Sattva being capable of (leading a
person to) salvation. Now I shall first discourse on the Sattva, point-
ing out its distinguishing features. These distinctive Gunas have
been well explained in the Samkhya philosophy. The Samkhya
philosophy is the deep sea of milk in the form of (right) thinking— the
very moon that opens up the lotus bud in the form of the realization
of the ‘self? it is supreme (Sovereign) among the host of metaphysical
Sciences according to the view of those who have a vision of know-
ledge. Or, it is the very Sun that distinguishes between Purusha and
Prakriti that are mixed like the day and the night. In this Scripture,
Is measured the limitless heap (mountain) of ignorance, with the help
of (the measure of) the 24 elements, enabling (one) to enjoy the
bliss of the Supreme Spirit, Brahman. That Samkhya philosophy,
Oh Arjuna, has sung the praise of the three Gunas thus: these three

Gunas have, with their three-fold Strength, conquered whatever
is visible in all the universe. The greatness of these three—Sattv4,
Rajas and Tamas—is Su grand that it pervades (and exerts pressure
on) even the Primeval Brahman infecting it with their (Gunas)
triple nature. I shall first teach you that knowledge, which accounts

XVIII. MOKSASAMNYASAYOGA 585

for and explains how all the groups (of beings) in the universe fall
into the clutches of the distinctive Gunas. If the vision is clear, one
can see all clearly: that way if the knowledge is pure one’s comprehen-
sion of things is also pure (i.e. correct and truthful). Therefore, I
now explain to you that (Sattvika) knowledge and be attentive,"
said Lord Krishna—the Treasure of all Divine Qualities.

werd debe waa |
afr frame www fate MRTA Xe o

20 “Amidst all the beings, that whereby one is enabled to discern
one Immutable Essence—itself (one and) undivided amidst
these that are (many and) diversified —that knowledge,
understand, is Sattva-dominated. (529)

That, Oh Arjuna, is the pure and Sattva-dominated knowledge,
with the rise of which, the object of knowledge along with the know-
ing agent disappears (lit. is drowned). The darkness cannot see the
Sun, or the ocean knows not the rivers; or one cannot grasp for an
embrace one's own shadow. In that way this knowledge discerns
no distinctions between being and being from God Shiva down to
the very straw. (One would find nothing) were one to try to feel a
picture with his hands, or to wash salt with water, or to experience
a dream while awake. In that way that knowledge is Sattvic in the
light of which, there remains nothing to be seen of knowledge or the
object to be known or the knowing agent in the way one cannot have
ornaments of choice merely by melting one's gold or one cannot
separate ripples from water merely by straining it through. Similarly
that is Sattvic knowledge, know ye, which is unable to grasp the dis-
tinction between diversified appearance of things—a natural pheno-
menon to the worldly mortal. One even casually looking into the
mirror only sees his own reflection in it,-in that way (with the coming
of) that knowledge, the object to be known retreats and d
the object transfiguring the knowing agen’ and that knowle a is
also a temple of Goddess Lakshmi in the form of liberation ai at
knowledge is Sattvic knowledge, I repeat. But that apart: now hear

about the signs of Rajas (knowledge).
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D

586 JNANESHWARI

21 “That knowledge which, amidst all the beings, perceives the
several characteristics of manifold nature in their distinctness
(from one another): that knowledge, understand, is Rajas-
dominated. (538)

Oh Partha, now do hear; that knowledge which prevails on the sup-
port of distinction is Rajasic knowledge. It breaks into pieces all
beings through distinctness, misguides the knowing agent, and creates
diversity. Slumber puts a door (screen) in the form of forgetfulness
on the objects actually visible and makes (the being) experience the
troubles of the dream. In that way, that knowledge makes, before
the beings a display of the sport of the three states (wakefulness,
dream and deep slumber), in the courtyard (trenches) in the form
of false infatuation, outside the fortification (mansion) of the real
knowledge of the Self. That knowledge does not see the nondualistic
essence hidden behind names and forms, in the way a child does not
know gold hidden behind the form of ornaments. One ignorant cannot
identify the earth appearing in the form of an earthen pot or jar, or
one finds it difficult to recognise fire in a lamp on account of its lamp
State. A fool forgets the thread, on account of the super-imposed
state of cloth or ignoramuses lose sight of the canvas when shown
the picture (painted) on it. In that way, that knowledge (Rajas) makes
individual beings appear diverse, and thus obscures all notion of
unity. The fire is (falsely) accused of distinction on account of the
diversity of fire-wood, or the fragrance, on account of the diversity
of flowers or the Moon on account of different receptacles of water;
in that way that knowledge which makes distinction in objects, such
as big and small according to their different forms, is Rajas know-
ledge. Now I shall explain the signs of Tamas, bear them well in

mind, in order to avoid it (Tamas), as one would, the house of à
Matanga (lowest class criminal).

aq I weenhefemr ort essa |
Marsa Wt Tq TETA Ni ae) U

22 "But, that which adheres—without reason—to one solitary

objective as though it were the entirety; which is slight and

not partaking of reality; that knowledge is declared to be
Tamas- dominated, (549)

Oh Kiriti, that knowledge (which) wanders about naked, stripped

TE

‘all the endeavours of Tamasic know

XVIII. MOKSASAMNYASAYOGA 587

of all clothes in the form of Scriptural mandates, and therefore, the
Shruti (Vedas) turns its back on it. Being boycotted also by other
putative Scriptures, which to avoid all contact even of hearing its
ill repute, banish it to the mountain in the form of non-Aryan i.e.
heinous (*»2) creed miscalled religion. The knowledge being in
this way possessed by the Tamas demon roams about like a lunatic
(getting mad). That knowledge observes no restrictions in regard
to forming bodily contacts and holds no object as prohibited, in the
way a stray dog in a desolate village devours everything, except such
as cannot (on account of its size) be held in his mouth, or if taken it
would only burn his mouth; then only he lets the thing alone. A rat
stealing gold (ornaments) takes no account (of the fact) whether it
is fine or alloyed; or a flesh-eater takes no account whether the flesh
is (of) fair or dark (animals). The conflagration in a forest does not
discriminate while burning the forest growth: or a fly sitting (on a
body) does not care to see if it is dead or alive. A crow does not con-
sider if his find is a vomit or served food, or whether it is fresh or com-
pletely rotten. In that way, while dealing with objects, that knowledge
has no discretion to abandon what is prohibited, and to accept only
what is permitted by Scriptures. Whatever he sees he takes it as intend-
ed for enjoyment, and (if it happens to be) a woman and riches, he
assigns them to the male generative organ and the stomach respectively.
He does not know how to discriminate between holy and unholy
waters: quenching the thirst and feeling happy is alone what he cares
for. Similar is the case in regard to eatables and non-eatables, or
forbidden and unforbidden; his only criterion is: what is agreeable
to the palate is holy and pure. As regards womenfolk, the only rela-
tion through which he can understand them is the sense of touch:
he knows (entertains) no other idea about them except one Viz. sexual
enjoyment. Whoever serves (its) selfish purpose 1$ (alone). considered
as a relative, blood relationship being no consideration at all vado
such knowledge. Death devours all, as also the fire consumes all;
in that way Tamas knowledge considers the entire world as its own
wealth. Thus, to one who considers the entire universe as d an
object of enjoyment, its only end and purpose (fruit) being the pre-
: : : is the only final place of repose
servation (feeding) of his body. TEO Oe sky (clouds); in that way
for the water dec nan aa HE tra in the feeding
: i in regard
of his belly. The Tamasic knowledge is ever n Lew eee
to the realisation of the fact that there are in Anakin
Heaven and Hell, or the desirability of securing Heaven an 8

588 JNANESHWARI

Hell, That knowledge does not extend beyond taking the body (mortal
frame) as the soul and the stone idol as God. According to that know-
ledge the soul dies (disappears) together with all its actions at the fall
of the body, and then there remains no one to enjoy the action’s fruit,
Further (according to it) if the existence of God is presumed, and if
it is accepted that He dispenses pleasure and pain to the people accord-
ing to their acts, then that very God is fit to be sold away and the
proceeds used for subsistence. If the (stone) idols of God in the vil-
lage temple should be taken as ruling (the universe) would the moun-
tains in the country remain idle (i.e. the mountains have a far superior
claim to rule the universe vis-a-vis the stone idols) asks the Tamasic
knowledge? Further, in short, if the existence of God is some-
how accepted—then that God must be taken to be a stone and the
soul the body. That knowledge thus regards merit and sin and other
things as bare lies, and further regards as of benefit to be always (in
the enjoyment of objects, etc.) devouring all like the wild fire. Accord-
ing to the experience (of that knowledge) only the objects that are
perceptible to the physical eye and are palatable (pleasing) to the
senses are real. In short, Oh Partha, such line of thinking goes on
widening to such an extent, that it proves unavailing, like the coil
of smoke ascending the sky or like the vigorous shoot of pith (3T),
whether dry or fresh, getting overgrown and broken, or like the ear
of corn (ma) of a sugarcane, or a neuter amongst men, or a pasture
of prickly pear, or the mind of a child, or the riches in the house of
a thief, or the nipples hanging down from the neck of a she-goat.
Knowledge unavailing like all these, and lustreless in appearance,
I call as Tamas-knowledge. The very name “knowledge” given to
It carries no greater sense than that attached to the broad "eyes"
in the case of one born blind or to the fine “ears” in the case of one
deaf, or to the term “drink” applied to wine. In that way the term
knowledge applied to Tamas is only a misnomer (are«iari-nominal) _
Well, how far to proceed with this! Such Tamas i.e. knowledge is
no real knowledge at all. It is only a visual darkness. In this way has
eee Bam to you—the head gem amongst the hearers—the
Gis tere se ol cpetections, pepecauent.on the E
the help of the li As r Ne cue Des (Similarly) it A a
the active nost Rue mow ede a a
actions follow (the three w. eee: QU. Dhanurdbors, the
Way a water-flow, ioini n he three-fold knowledge, 17
in a different (thi Joming a current coming from the front, flows
(third) direction. The actions also become similarly

ag ——————--

: perty, called Sattva-dominated ones. Now

XVIII. MOKSASAMNYASAYOGA 589

three-fold following the three-fold knowledge, the Sattvic one of
which hear first.

Gud ae cleraere ae: E WW l
HAHAHA BA TE Aq Wrfeaepemd i 33 ul
23 “An action which is enjoined, and is done without attachment

and without passion or aversion, by one who has no longing
for its fruit: that is called Sattva-dominated. (586)

(Such) action (as) of its own accord devolves on the doer according

as the doer may be qualified to, in the way a chaste and loyal wife
embraces her (beloved) husband. Such an action becomes an orna-
ment to the fitness of the doer, in the way does sandal paste (decora-
tion) to a dark complexioned one, or collyrium to the eyes of a young
lady. Day-to-day actions (duties) are in themselves good. Coupling
them to occasional ones amounts to adding fragrance to gold. A
mother protects her child (even) at the cost of her wealth in the form
of body and life, and yet her mind never gets tired of it. In that way
he performs actions with heart and soul, without an eye to their fruit,
and dedicates them wholly to Supreme Brahman; and good actions
performed with even mind, feeling no bitterness in case the actions
remain incomplete, or are not done at all, not getting elated at the
successful completion—in the way the idea never even touches the
mind of a gentle wife while serving a meal to dear ones (husband,
children, etc.) that the food (supply) might all get exhausted or sufficient
portion of it might not be left over for her use; so he should behave
when pious men come (to his house) and should not mind the loss
of his daily vows while honouring the guests. Actions, performed

with such methods, are, Oh Diiananjaya, from their own Guna pro-
1 I shall explain the'signs

of Rajas-actions and (take care) that your attention does not slacken.

uq g reget wd WERE ST JT l
frag «geram aae |! X

24 "That action which is done by one actuated by de Z te
wise under self-conceit, and which nod much e. ur
that is pronounced to be Rajas-dominatea.

5 is parents
(Just as) a fool never caring to talk a single sweet wore fohis'p

590 JNANESHWARI

at home should behave quite courteously with the outside world,
or one never dropping a single drop of water on a Tulsi (species of
Basil) plants should pour milk at the root of a vine plant; similarly
he never thinks of rising up from the place where he is sitting for the
purpose of performing actions day-to-day and occasional that are
obligatory, but he does not consider it (the exertions) too much even
if his entire body gets spent up, when there arises the question of secur-
ing some selfish end: or as one should not say Enough" while sowing
seeds in order to secure bumper yield-crop, and should not similarly
feel tired while investing money in business where there are prospects
of making large profits; or one having secured a Paris (a stone supposed
to convert by its mere touch iron into gold) spends his entire fortune
in purchasing iron and becomes very prosperous: in all these ways,
one (of Rajas quality) gets on performing fruit-motived actions that
are intricate and difficult, and yet never feels them (those he has actu-
ally performed) as done in sufficient measure, keeping before his
eyes the fruit to be secured from them. With the temptation of secur-
ing the fruit, he performs whatever fruit-motived actions he can,
neatly and in the enjoined manner, and he goes on blowing his trumpet
about whatever he does and goes on parading his name as an orthodox
and pious man. Puffed up with the conceit of being a man of piety,
he shows no regard either to his father or to his preceptor in the way
the destructive (fatal) fever defies all medicines. Actions (are) per-
formed with great hiking by persons thus possessed of conceit and
under the temptation of fruit and with great physical exertion as if
they were the source of his very subsistence like that of an acrobat,
or in the way a rat should excavate a mountain for securing only a
single grain of corn, or a frog should stir up the entire sea for moss,
or a snake-charmer should carry from house to house loads of reptiles
getting in return nothing more than paltry alms—what a pity some
people find pleasure in such exertions. The ants explore even the
region under the earth (maT) for the sake of a single particle of
grain of that type is this toil helplessly done out of greed for heavenly
bliss ; and such pain-giving fruit-motived actions should be known
as Rajas actions. Now hear the signs of Tamas (actions).

ages i feared w diera
v. it BH UG Aq ATMS qo RY ou
25 "Disregarding the ensuants, loss, injury, and (the expenditure

ie Bee Palier involved, the action which is undertaken
rough infatuation: that is called Tamas-dominated. (611)

XVIII. MOKSASAMNYASA YOGA 59]

Oh, that action which is the very dark abode of slander, and which
(as if) justifies the birth of all that is prohibited as being sinful, is
Tamasic action. Such action leaves no trace behind once it is per-
formed, as do the lines drawn on water surface. Such actions are
all unavailing as is churning of rice gruel ( *isft), or the blowing of
ashes, or the grinding of sand in an oil-mill, or winnowing the chaff,
or piercing the cavity, or placing snares for (catching) the wind, all
of which prove barren. Now such an action, performed at the sacrifice
of a valuable treasure like the human body, spoils the world’s hap-
piness, in the way the act of dragging a thorny bush over a group
of lotus flowers results in making blunt the sharp edges of thorns
as also tearing into shreds the lotus flowers, or in the way a moth
voluntarily dashing against and embracing a lamp (flame) not only
gets itself burnt, but also becomes the cause of stealing the vision of
the world by extinguishing the lamp (flame). In that way although
such action results in the loss of all (wealth and efforts), and proves
injurious to the body of the doer, yet it brings nothing but positive
harm to others. A fly gets itself gulped up and causes the agony of
vomitting to one gulping it up. Tamasic action is akin to such wicked-
ness. Such actions are performed by a person even without a fore-
thought; he fails to consider whether he is endowed with sufficient
strength to execute them; (moreover) he takes no thought about
their repercussion on others. He (Tamas-doer) sets out to perform
such actions thoughtlessly discarding considerations, such as his
own resources, the magnitude of the actions, and his own capacity
(to carry them through). The fire burns its own shelter ( 4ateT—
bamboo-shoots from which it gets created by friction) and rushes
wildly far and wide: the sea rises high submerging its limits, and once
both these do so, they treat things, big or small, indiscriminately,
neither looking backwards nor forward, and push headlong gulping
up and bringing into one lot all ways and by-paths. Actions in which
Virtuous and vicious elements are hopelessly muddled, and in whose
performance no regard is paid to the ensuing evil MM doer
and others (people)—such actions, know it, are definite a apani
actions. In this way I have given to you a fullandizeasone h f r ld
of the three-fold actions brought on, on account of the : ve x
Guna constituents. Now the individuai soul, dd a aapa 3
on the occasion of performing actions that he is the oe ee sme
also differentiated into three distinc! s EE stages of
person appears four-fold on account 0 E ud outh and study etc.
life such as Brahmacharya, period of chaste y

592 JNANESHWARI

and others, in that way the agent also becomes three-fold according
to the three distinct sorts of actions. Therefore, I shall now discourse
on the Sattva-dominated agent—the first of the three kinds and
hear about it attentively.

AMAS IAEA TAMA AT: 0
fragte: Fat arian Toa 39

26 ‘“‘Relinquishing attachment, averse to egotistic talk, endowed
with tenacity and enthusiasm, unmoved either in success or
in no-success; such an agent is said to be Sattva-dominated.

(631)

By dropping all desires for fruit, the branches of the sandal: trees
growing on “Malayagiri” mountain go on growing straight and
long. or the betel plant (antà@ ) even though without fruit, has the
object of its plantation fully secured; in that way, he (Sattvic agent)
performs all day to day and occasional actions. But the absence of
the fruit does not render the actions “of no avail." How could a
fruit yield a fruit? Besides he performs plenty of (good) actions with
_ Sincere regards like the assemblage of clouds at the time of rainy
season, and yet feels no conceit as their agent. While turning out
actions in plenty, actions fit to be dedicated to the Supreme, he takes
due care to keep to (proper) time, to select a suitable place, and when
there arises any doubt as regards the fitness or otherwise of an action
he decides the issue in the light. of Scriptures; he brings harmony
between his natural inclinations and senses, not allowing the mind
to turn to the (action) fruit, observes the restrictions in regard to self-
control, and secures fortitude, quick, watchful and sufficient to bear
the strain of observing all these rigid checks. He never looks to his
own physical comfort, while doing actions out of love for gaining
his 'Self. He rids himself of laziness and never feels the pangs of
hunger and keeps comforts away from his body. And in such a state;
he feels even greater enthusiasm for actions in the way gold attains
greater fineness as the alloy in it is burnst out, even though losing in
ore holsare sean var Ag e. meris actions
to be full of horri ilati i n n ae Bae Satee’s aly 5 obse i
love) as she on x ich springs from the emotion of intense
O Dhananjaya, literall S ie pyre of her husband. Would one,
‘Self (soul) feel unhap Pneus Rimself to the beloved—his ‘own
Py (merely) because his body languishes? There

XVIII. MOKSASAMNYASAYOGA 593

fore, as the desires for enjoyment of sense-objects get diminished,
and the more one gets rid of the conceit about his body, the greater

. pleasure he feels in performing actions. While doing actions in this

38

manner, should by chance any action remain incomplete, he feels
no uneasiness about it, in the way a cart crashing down a precipice
does not feel unhappy in any way. On the other hand, should the
action reach its successful completion, he makes no parade of his
success. One, Oh Son of Pandu, found doing actions endowed with
such signs, should, in substance, be called a Sattvic agent. Now the
signs of knowing a Rajasic doer, Oh Dhananjaya, are that he is the
very abode of worldly-desires.

unit wastage fara isa ta: à
gus qw: wat cere: ahaa: n 3e od

27 “One swayed by passion, yearning for action's fruit, avaricious,
disposed to violence, impure, prone to elation and depression:
such an agent is pronounced Rajas-dominated. (650)

Just as a dung-hill is the (proper) place for the accumulation of the
village dirt, or the funeral ground is the place for the coming together
of all inauspicious things, in that way he (the Rajas agent) is the sink
(place) for storing the wash of the feet of all the sins of the entire world
greed. Therefore he sets about performing very zealously such actions
only as hold out prospects of securing fruit uninterruptedly. And
he is not prepared to forego even a single Kavadi (warst ) of what he
has earned and hugs his acquisitions to his bosom lovingly day and
night, looking upon them as more precious than his life. He watches
covetously for opportunities to rob others of their possessions keeping
a miserly attitude in regard to his own hoard, in the way a heron feigns
it is absorbed in spiritual meditation (i.e. stands still) for catching
the fish. He is like a berry tree, entangling with its thorns one passing
by it, causing scratches in one’s skin when one grapples E it, or
making the tongue smart under the sour taste of its fruit if put into
mouth. He torments others through his mind, speech and body,
and remains indifferent in regard to other peoples' interests, uk
securing his own selfish ends. He allows no latitude E one on e
engaged in doing his own actions, and never E i ae ae :
sentiment that does not interest him in any way (howev enu aba
might be). He is devoid of purity internally and externally,

e un Su ) fruit is intoxicating and its external
way the pulp in the Datura ( ) fruit 1

594 JNANESHWARI

tind thorny. If he secures the fruit of his actions, he gets, Oh Dhanan-
jaya, overjoyed and indulges in grinning and mouthing in mockery
of the world. On the other hand were the actions started to prove
unfruitful, he would through grief curse whatever has been done.
One seen abiding in activism in this way is the Rajas doer, know it
definitely. Next comes the Tamas (dominated) agent, who is the very
plantation of evil actions and now I shall reveal to you in detail his

signs.

WI: WHA: HAST: Bet APARSA: |
fawrét dnt a wat qnm seat es N

28 “One inadvertent, vulgar, stubborn, deceitful, perfidious, in-
dolent, depressed, procrastinating: such an agent is said to
be Tamas-dominated. (663)

The fire does not realize how other things get scorched by coming
in its contact, or a weapon does not know how others get killed with
the sharpness of its edge, or a subtle poison does not know how fatal
it is to living creatures. In that way he (Tamas-dominated agent),
Oh Dhananjaya, undertakes such wicked actions as are calculated
. to ruin others. While doing such actions, he pays no attention to
the consequences (that might follow) like the (fitful) behaviour of
a stormy whirl-wind. There being no co-ordination between his
actions and their aim, even a person of unsound mind cannot stand
comparison with him, Oh Dhananjaya. He maintains himself on
the enjoyment provided by sense-objects, like a cattle-louse stuck
up to the udder of the bullock (maintaining itself on the bullock's
blood). He behaves waywardly like an ignorant child, which takes
no time for changing from laughing to crying. He is never alive to
the fact, whether a particular action is good or otherwise, having €n-
tirely gone under the sway of the Prakriti, and abides puffed up with
false contentment like a dung-hill, with the result that he never bends
low (in reverence) even before God through self-conceit, and excels
even a hill in point of stiffness (hauteur). His mind is like the trodden
black soil of the thiefs haunt in a dense wood (xrgrét), while his
vision is (as if) taken in mortgage from a harlot. Nay his very body
is formed of wickedness, while the entire life is the very den of gamblers:
Good actions of Ghee. (a EE P pproachyhis vicinity (way):
appear crooked to him), prick his mind like

XVIII. MOKSASAMNYASAYOGA 595

thorns, just as salt when mixed with milk makes it unfit for drinking,
or an oblation (fuel stick etc.) put into fire suddenly blazes forth,
becoming fire, or dainties of various sorts (swallowed and) entering
into the body get ultimately reduced to excreta, so he receives mentally
good actions done by others, but they are metamorphosed into their
opposite (bad actions) when passing through his mind, Oh Kiriti.
He transforms (good) qualities into defects and converts nectar into
poison, in the way milk taken in by serpents is changed into poison.
On occasions of the (likely) happening of events that lead to the ful-
filment of the very object of one's life, in this world as also in the other,
slumber automatically visits his eyes, (as if by pre-arrangement)
which however flies far away (as if) for fear of getting polluted, when
evil actions are in the offing. During seasons making grape and mango
juice available, the crows are affected with the mouth disease, or the
owls (should) lose their vision during the day-time; in that way laziness
devours him whenever there presents an occasion tending to the secure-
ment of real good: but that very laziness leaves him entirely, in all
Obedience, when he is about to do some despicable act. He is ever
possessed of malice, in the way the submarine fire abides (latent)
in the sea. Throughout his life, he is full of gloom in the way there
is copious smoke in the fire made of animal-dung, or there ever exists
foul smell in the wind (Apana) let out from the anus. He starts greedy
transactions to an extent that would even serve him beyond the (cur-
rent) Kalpa (age), and bears anxieties unknown to (extending beyond)
this world ; yet if actual results (of his acts) are seen not even a blade
of grass accrues to him (comes into his hands). Should such a heap
of sins incarnate come to be seen by you in the universe, take it definitely
as a Tamas-dominated agent. Thus have been explained to you the
signs of the three-fold kinds of the ‘actions,’ the 'agent,' and the ‘know-
ledge; Oh you Lord Paramount (*w*4Ív) of the Righteous.
Be, y

qai wawa paaa TT |
Someta queer em d Re UN

a ity the triple types based

29 “(Now,) of Intellect and of Tenacity t

P. ( n three) Guna-constituents hear as I explain (them)
exhaustively and individually, Oh Dhananjaya. (690)

Now of Intellect viz. the mirror, into which a person, nae soul
(living) in the locality of ignorance, wearing the aS ae Bt ae
and bedecked with ornaments in the form of du ;

596 JNANESHWARI

and which reveals to him the full beauty of his lineaments—that
intellect and its flow are three-fold. Is there anything in the world
that has not become three-fold following the three-fold Guna-con-
stituents, such as Sattva, etc.? Where is to be found any fire-wood
in which there is not (latent) fire? In that way what is there in the
discernible world that is not three-fold? Therefore, the intellect is
also made three-fold according to the three Guna-constituents;
similarly (three-fold) is Tenacity (kr) also. Now, I shall explain
to you distinctively the three types of these with their respective signs.
Of these two, Intellect and Tenacity, I shall first speak of the (three)
types of Intellect. There are three ways viz. the best—the middle—
and the worst, open to the being coming into the worldly affairs.
These three well-known ways (actions) are i) day-to-day and oc-
casional, ii) fruit-motived, and iii) forbidden, and it is on account
of these that the individual souls find themselves in the grip of dreadful
mundane existence.

watt a fraft a arated ware |
wet Het a at ate gfe: at ant arfeaat i 30 N

30 "(Right) activism and ( right) abstention; what is proper to
do and what is not proper to do; (what should inspire) fear
and no-fear; (and the essence of) bondage and liberation:

the intellect which discerns (all) this is, O Son of Prtha, Sattva-
dominated. (699)

Therefore, day to day actions that you are qualified to do, and that
have devolved on you in the natural course, are only the best ones to
be performed, and these should be performed with an eye'to the fruit
(goal) viz. attainment of the ‘Self’, even as a thirsty one drinks water
with full concentration. The performance of these actions frees one
from the danger of calamitous re-birth, and makes easy the attain-
ment of liberation. One doing this, becomes free from the fear of
world affairs, and makes secure his share as a seeker, through the
performance of actions. The intellect keeps firm faith in the attain-
ment of liberation through actions and throws out a challenge (2$
to) why one should not dive in such (day to day) actions, raising

MED PS up on the basis of renunciation (of the fruit of the action)-

falling into floods a er Of the thirsty; or swimming (saves) one

S; or the Sun’s rays (guide one) in a dark pit; or proper

XVIII. MOKSASAMNYASAYOGA 597

treatment and medicine (preserve life) of one choked with a disease;
or water (is) the spring of life for the fish. In all these ways, abiding
in activism (in regard to day-to-day actions) assuredly secures libera-
tion. The intellect remains unerring in discerning what is worth doing
and also what is worth discarding. The intellect makes one’s inclina-
tions turn back from afar, (from the very back side) from actions
that are fruit-motived and create fear of world affairs and from actions
tainted because (they are) prohibited, and as such are actually pro-
hibited, and are worth being discarded, and form actions that are full of
fear of re-birth. Oh, one cannot enter into fire, or take a leap into
waters of fathomless depth, or hold in hand a red hot iron (bar), or put
forth his hand (for catching) a black hissing cobra, or enter into a tiger's
den: in that way, the intellect certainly feels mightily afraid at seeing
such actions as only deserve to be discarded. One cannot escape from
death, when served with poisoned food; in that way one knows that
prohibited actions must bring on fettering. The intellect arranges for
the renunciation of such prohibited actions as are full of fear of fet-
tering. In that way the intellect makes a scrutiny, and tastes activisim
and renunciation, in the light of the desirability or otherwise of doing
such actions, in the way genuine and counterfeit (gems) are tested. The
intellect also knows too well what actions are worth being done and
what are not; and that intellect (as is described above) is known as

Sattvic intellect.

war spend a mui rena Ww
spraTaq sara the: wr uni emet N 3?

31 "By which Dharma ( Righteousness) and Adharma ( Un-
righteousness), what is proper to do and what is not proper
to do, one discerns, (but) not as these actually are; that intel-
lect, O Son of Prtha, is Rajas-dominated. (718)

The mixture of milk and water is (holds good) only in the region (case)
of herons: There is no distinction such as day and night with one
blind; the black bee which devours honey in the flowers, also carves
the wood, and its state as blackbee is not lost. In that way the (Rajas)
intellect deals in actions without discriminating between ur
as also religious acts and unrighteous as also eu foie me
taking (purchasing) pearls with eyes shut up ox a see ae
best ones. It comes to his lot to get such as are otherwi good.

598 JNANESHWARI

Normally such (Rajas) intellect mixes together desirable and up.
desirable actions, the undesirable ones are left out only if by chance
they are not forthcoming on the spot; and this intellect is Rajas-
dominated one. This intellect does all actions without looking if
they are pure or impure, in the way one should go on extending invita-
tions (to some ceremony) wholesale without considering the worthiness
or otherwise (for being invited) of the invitees.

weet oat at WeWd UTI d
watt farts afa: at uni ameet 33 U

32 “That which —enveloped in Tamas (darkness )—conceives the
Adharma as Dharma, and (in fact) all objects as other than
they are; that intellect, Oh Son of Prtha is Tamas-dominated.

(724)

A thief considers as a byway the high road taken by a king: or it is
the night time to the demons what is the day time for others: or to
an unlucky one there appears a heap of coal where there is in fact
a treasure; or an (ordinary) being considers non-existent the (essence
of the) “Self” : the intellect that in this way considers as sins all religious
acts and also considers false all that is real, the intellect that converts
all right things into wrong ones and considers as defects all that are
good qualities; that intellect which considers as perverse, all that
is sanctioned by the Vedas, that intellect, Oh Son of Pandu, should
be known as Tamas-ridden intellect, without reference to anything
else. Could the (dark) night be ever taken as suitable for doing
religious acts? Thus are made clear to you the three distinctive types
of intellect, Oh you, the Full Moon-the one blowing out fully open
the white lotus flower in the form of the realization of the ‘Self’. Now
that which resolves and puts its shoulders to all actions following
the intellect is tenacity and it is also of three types. Now I shall explain
to you, with their respective signs, the three types of tenacity (aft)
to which you do give proper attention.

Fal GUT aaa wate: |
treffen aft: at ont ment a 33 1

3 BY which unflagging tenacity one is able to sustain the activi-
ties of the mind,

s ur the vital functions, and the sense-centres with
quanimity: that tenacity, O Son of Prtha, is Sattva-domt-
nated. ue 2 (733)

XVIII. MOKSASAMNYASAYOGA 599

With the sunrise all robbery is at a standstill, vanishing in darkness,
or with the royal mandate, cease all undesirable and objectionable
dealings: or with the blowing of strong winds, get swept out all clouds
with their thunder: or with the appearance of sage Agasti (Sirius),
the ocean stands dumb-folded (i.e. it becomes tranquil): or with
the rise of the Moon the day lotuses close. This apart, an elephant
in ruts, once it raises its leg up, (in order to attack its adversary) does
not put it down, even if faced with a roaring lion. In all these ways
with the rising up of (Sattva) tenacity in the heart, all activities of
the mind etc. come to a standstill, the ties between the senses and their
objects get automatically snapped, Oh Kiriti, and all the ten organs
enter the womb of their mother, the mind. (It) breaks up the structure
of the fivefold wind blocking its upward and downward paths (a14 ),
and tying together as a sheaf i.e. blocking and driving inward to a
central point the nine exits (in the body) the principal life wind ( 3T™ )
jumps along with them, into the middle passage (‘Sushumna’—
WW-T *—the air passage of breath or air in the human body between
the two others called ‘Ida’ and ‘Pingala’). The mind is made naked
by stripping it off of all its apparel in the form of fancies and ideas,
and then the intellect sits quiet (behind the mind). The King-courage
(tenacity), who compels the mind, the life winds, and the organs,
to give up their mutual converse made possible by their several func-
tions, and who putting them in a blank state shuts them up in the
hermitage of spiritual meditation (heart) through Yogic powers,
is that tenacity which, without falling a victim to any sort of tempta-
tion (bribe- «t«), keeps them shut up there until they are delivered
up to the paramount—the Supreme Self;-that tenacity 1s the Sattvic
tenacity” said the Lord of Goddess Lakshmi to Arjuna.

wur g iaat SCIT STORE |
maga wemereeft fr aT rd cote au 3x u

34 “But that, O Arjuna whereby one holds to the (three-fold
objectives of ) Dharma (duty), Sense-gratification and et
being addicted to their fruits and yearning for them: ae
tenacity, O Son of Prtha, is Rajas-dominated. (745)

“The being assuming body-form abides

(The Lord further said), ess Siete (GN ECL

in the enjoyment of the three

* For details see Note under verse 40, Chapter VI

600 JNANESHWARI

gratification) in both the houses viz. in this as also in the other world
(Heaven). He carries on business transactions on the ship in the
form of Dharma, Wealth and Sense-gratification, on the sea in the
form of fancies and ideas, and further he undergoes the trouble of
increasing fourfold the invested capital in the form of actions. That
tenacity on the strength of which he does all these affairs is, you take
it, the Rajas (dominated) tenacity. Now, I explain to you the third
viz. the Tamas (dominated) tenacity.

Ta act we att. feats wate wd
a farpata gin ofa: ar geb amp 3y n

35 “Whereby the stupid man does not give up slumber, fear, grief,
and despondency, as also, arrogance: that tenacity O Son
of Prtha, is Tamas-dominated. (749)

That (which) is formed of all sorts of heinous qualities, in the way
the coal is formed in point of blackness; were such heinous and vulgar
aspects to be taken as qualities, why not then call the Demons as
persons of merit (741)? The one amongst the planets, which has
the appearance of live-coal, is called “Mangal*” (3T —Mars-the
auspicious one); in that same light the term. “quality” (TT) is
figuratively used in respect of this dark and thoughtless one ( 9f ).
Such a one is the very idol, prepared out of well-wrought darkness
(TẸ), in which are stored up all the demerits. He carries laziness
under his arm pit, with the result that slumber never leaves him, just
as misery always dwells where sin is nurtured. Fear never deserts
him consequent on his strong attachment to his body, in the way
hardness ever accompanies the stone. He is a regular abode of grief
because he is addicted to all worldly things in the way the sin never
departs from an ungrateful person. He harbours discontent in his
heart day and night, with the result that despondency is his constant
companion. Foul smell never leaves garlic or the disease (never leaves)
the patient who habitually goes against the prescribed regimen. In
oe Way, despondency clings to him till his death. -His infatuation
ong With eres ta aaa and passion ever was
never leaves the fire or ds emia is home in aa d a
or the fear—the enem! PE leaves) a serpent of high breed:

y of the world—is never destroyed: or the

* The word Mangala is used wi i i i :
pes om With the intention of avoiding the loathsome wor

e sees STO gh

hes

XVIII. MOKSASAMNYASAYOGA « 601

. destructor never forgets the body; in that way arrogance makes its
seat firm in the (Tamas-ridden) being. The tenacity that enables
the five demerits (viz. slumber, fear, grief, despondency, and arrogance)
to sustain a Tamas-ridden being, is called the Tamas (dominated)
tenacity,” said the Lord of Universe. (He further said), “Thus what-
ever actions are resolved upon (to be performed) by the three-fold
intellect are successfully carried out by tenacity. The way becomes
discernible on account of the Sun, and feet walk over it; yet it is the
courage (Tenacity) that brings about the walk. In that way the intellect
shows the action which the group of instruments (organs etc.) per-
forms; yet there is the necessity of tenacity for the production of
actions. That tenacity which is three-fold has been explained to
you. When the three-fold actions (thus) are performed, they bear
the fruit, which is called ‘happiness’ and it is also three-fold, according
to the respective types of action. I shall now preach to you in clear
words how this fruit—happiness—becomes distinctive on account
of the three Guna-constituents. But how should I describe the clarity
of words? Were it to be made known through words, the words also
would, get defiled by the wax in the ears. Therefore better (to) discard
it (that way) and to hear it (take it in) using the heart as the means
of taking it in, by discarding which, the ears would even become deaf
(ie. the faculty of audition is paralysed)”. With these words God
started the topic of the three-fold happiness and I (Jnaneshwar)
preach it following it (the start).

ga feeit fated spp À Hea |
STETTWTEHG TA Fae w ar 35 UI

36 “And now the three-fold (types of) pleasure hear, from Me,
Oh Bull of the Bharata (clan ). Wherein one finds joy (only)

through practice, and ( wherein one) fully attains the eid
(all) grief: (772)

Then (God) said, “Now hear, Oh you righteous one, about us ee
of the three-fold pleasure, which I promised I would yae nos :
show to your vision that pleasure which the being, Oh e Res
from the meeting with the soul. Just a potent (divine) E ici tas
to be administered in very small doses like Mâtrā ( —a

centrated drug prepared by chemical process); or EN Bec
into silver by alchemy (lit. by treating it witha (ud d
to dissolve salt, water is profusely poured over it severa :

602 JNANESHWARI

in that way the miseries of life (mundane existence), come to an end,
when one (first) experiences a little (spiritual) pleasure and then pursues
its practice repeatedly with all one’s heart. And that ending of miseries
is the pleasure of the ‘Self’ here. And this (generic pleasure) too js
three-fold as constituted by the three Guna-constituents, and | tell
you separately the signs of each of these types.

aq qe auf oferta |
aq Web fepe SIBHTCHGÍZSTHTRWTT | 30 N

37 "That which is at the outset like venom, but in its effect can
be compared to ambrosia; that pleasure is declared to be
Sattva-dominated, being born of ( perfect) serenity of the
intellect when engrossed in (meditation on ) the Self. (778)

Just as the base of a sandal tree causes fright owing to (the presence
of) a serpent; or there abides a ghost guarding the approach (mouth)
to the hoard; or the sacrifices, which secure heavenly bliss, are fraught
with great difficulties; or childhood has to pass through a period of
hardships or one has to put up with the nuisance of smoke before
one lights a lamp (flame): or the tongue has first to bear the bitter
taste of medicine, in all these ways one has, Oh Son-of Pandu, to face
at the very entrance to the (spiritual) pleasure, the hardships of self-
restraint and self-governance comprehensively (a¥fta4). There
wells up in the heart such a mighty aversion towards worldly affairs
that it Strangles attachment for all worldly objects, and banishes
(the idea of winning) heaven and mundane existence (earth). The
intellect is perfected and made whole, its weak points (lit. holes or
chinks) disappearing altogether, and sound and lofty principles dis-
criminating the highest Reality by practising hard austerities. The
gushes of life-winds, Prana and Apana, get swallowed through the
mouth of the air Passage ‘Sushumna’ and all these great hardships
form only the beginning. Intense grief is felt by the Chakrawaka
couple (4741?) at its forced separation; or by a (sucking) calf dragged
forcibly away. from under the udder of the cow; or by making 4
hungry person leave (untouched) his dinner plate and walk out; Or

XVIII. MOKSASAMNYASAYOGA 603

beginning of that pleasure is prefaced with (lit. indicates) the bursting
out of great pain and hardship: yet in the end it secures the ambrosia
in the form of deliverance: in the way ambrosia was secured as the
result of churning up the sea of milk. If God Shiva in the form of
tenacity is able to swallow up (and digest) the venom in the form of
asceticism, floating on the surface at the very outset, it (tenacity)
would witness the festival of (drinking) ambrosia in the form of know-
ledge. The extreme sour taste of green grapes is more burning to the
tongue than even a touch of fire-brand; yet when the grapes get ripe
they taste so sweet. In that way, when non-attachment and other
virtues fully ripen with the light of the knowledge of the self, all duality
etc. born of Nescience perishes along with the very non-attachment.
Then with the merging of intellect in the soul, in the way the holy
Ganges does in the sea, there is naturally revealed a mine of monistic
bliss. That pleasure (bliss) which has as its root total indifference
to the worldy affairs, the root developing and producing at its end
the enjoyment of the bliss of the Self, is Sattva (dominated) pleasure.

Rodfia usar |
ahora fafa dq ge xmei SAAT Ut 35 N

38 “That which, through contact of the sense-centres with the
objects (of sense), is at the outset comparable to ambrosia,
but in its effects is like venom: that pleasure is recognised

as Rajas-dominated. (794)

And that (Rajas) overflows both the banks, when the sense- objects
and their centres contact each other: people hold celebrations at a
visit of a high official of the State to their place; or marriage functions
are celebrated with great pomp by incurring heavy debts: or to a
diseased person the plantain fruit and sugar taste sweet (even though
both are prohibited to him): or a poisonous roo (Re €
herb (44a )-tastes sweet when first put into mouth: or the friend-
ship of thieves, or the (loving) behaviour of a hue one
accepts at a public place) or the humours or jokes o i x ee
fool, all prove fatal in the end; in that way, the pleasure t a H ei
from the union of the sense-objects and their centres, a nae
the beings, ends in drying up whatever wealth (of oe emm
peu E POR a S d en a’ well-
i had been to > [ 3
ERES vm pue itself against a rock (allured towards it by its

604 JNANESHWARI

gaudy appearance). And then whatever happiness has been enjoyed
vanishes as if it was all a dream, and the only destiny reserved for the
being is to rot in the ditch of total ruin. Thus what is prima facie the
(Rajas) pleasure in this world, develops ultimately into evil turning
back from the other world (heaven) like poison. Sins are strengthened
(sins are firmly entrenched) where senses are fondled and their objects
are freely enjoyed as in Bacchanalia, causing destruction by burning
of the orchard of religious merit and those sins then take the being
to Hell. In this way that pleasure causes harm in the other world
(also). Even though venom is given the name “sweet” ("gX), vet
in the end it causes loss of life disclosing its real nature; in that way,
that pleasure tastes sweet in the beginning but proves bitter in the end.
Such pleasure, Oh Partha, is formed of Rajas, and therefore, take
care you do not touch it!

WS CHRIS poe WIES: |
frere qq STTWHETEGND D 36 N

39 “That which is, at the outset as also in the ensuants, a pleasure
that inveigles the self with delusion, springing (as it does)
from slumber, indolence or heedlessness that is pronounced
to be Tamas-dominated. (806)

And that pleasure, which is derived from drinking undrinkables
(potent liquors), or enjoying a meal of uneatable dishes, or in the
company of females of ill-repute or that is derived from killing others,
robbing others of their property (money etc.) or hearing the (false)
praise sung by a bard (flatterer), that which is fed on laziness, or is
found in slumber, and which from the first to the last misleads the
being in regard to the tight path, and leads him into a wrong one—
such pleasure, O Partha, is entirely Tamas (dominated) pleasure,
and I would not talk (more) on it, the thing being quite impossible
(being indecent and despicable). I have made discernible to you
following the scriptures (in the proper way) the three types of
(actions) fruit viz, pleasure, following the distinctive features of
the actions. The agent, the action as also the action-fruit—this
triad is all in all, there being nothing else pervading the entire .
world both gross and subtle. And this triad is woven by the three

ituents in the way the j am
Oh Kiriti. y threads do the entire yar,

DN

XVIII. MOKSASAMNYASAYOGA 605
a wafer rai ar fafa 2ay at ga: ı
wed wem uif emp fuf n voa

40 “There exists not on the earth, nor again in the Heaven
amongst the Gods, an entity which can be exempt from these
three Guna-constituents that are born of the Prakrti ( Primal
Matter). (813)

Therefore, there is not a single thing, either in the heaven or on this
earth, that is not fettered by the three Guna-constituents such as
Sattva and others, born of the Prakriti (Primal Matter), in the way
there cannot be a blanket without wool, or lump of clay without
earth, or a ripple without water. Similarly, there is no aspect of the
aggregate of beings that could make possible the formation of the
universe without the existence in them of the three Guna-constituents.
Therefore know it, that this entire universe is all formed (solely and
wholly) of the three- Guna-—constituents, and it is these three that have
classified the Gods in three groups, and have created the three worlds,
and have assigned three different functions to the four different castes.

qea TAT a RAT d
walter saraa eaaa: ove

41 “Of the Brahmins (Priests), Kshattriyas (Warriors), and
the Vaishyas (Producers and Merchants), and also of the
Shüdras (Menials), Oh Tormentor of the enemy, the (re-
spective) functions are differentiated according to the Guna-
constituents which fashion their innate natures. (818)

If you ask me which are the four castes, they are those, the chief amongst
whom are the Brahmins (Priests) in the forefront. Others are the
Kshatriyas (Warriors) and Vaishyas (Producers and Merchants),
who are also as high in position as the Brahmins, being qualified
to perform rituals as laid down in the Vedas. The fourth, Oh Pionai
jaya, are the Shūdras (Menials) who are not qualified (to ac) eer ls
ing to the Vedas and have therefore got to be dependent on t e: i
others for their living. But because the living of the Shudras is linke
with the three other castes, they have been included in the caste Ree
and are made the fourth caste. The Shruti Scripture m Her
Shüdras along with the twice-born (fest ) in the mo y A m jm
while inhaling the fragrance of flowers (of a garland etc.

606 JNANESHWARI

the thread on which they (flowers) are inwoven. Such is, Oh Partha,
the arrangement of the fourfold caste system. I now tell you their
respective functions, by performing which, all these four castes escape
the pair of scissors in the form of birth and death, and attain Supreme
Self. The three Guna-constituents, Sattva and others, born of my
Prakriti have distributed in four lots the functions amongst the four
castes. The father divides his self-acquired property amongst his
sons; or the Sun shows the different ways to different wayfarers; or
the master assigns several duties to his servants; in that way the Guna-
constituents born of the Prakriti have made the distribution of the
duties among the four. The Sattva quality has put under its supremacy
the Brahmins and the Kahatriyas and has divided itself in two equal
halves assigning one to each of the two. The Vaishyas have been
assigned to Sattva and Rajas combined together, while the Shüdras
(have been assigned to) Rajas and Tamas combined together. In
this way, know it, that the three Guna-constituents, divided into four
distinct castes the entire human order constituting one single group.
The Scriptures show in detail the different functions covered by the

` three Gunas, in the way objects kept in the dark are found in lamp

light. Now I proceed to explain the respective proper qualities (func-
tions) of those castes and you the fortunate one (lit. the storehouse
of good luck) do hear them.

WAT n: bd enfermeras a
WT aa SETS cea YR 1

42 "Peace of mind, restraint of senses, austerity, purity, for-
bearance, as also straightforwardness; knowledge, realisa-
tion, and spiritual faith: (these) constitute the activity of
a Brahmin, born of his innate nature. (833)

The peaceful state of the intellect, which grasping in its hand the
sense-tendencies, meets the soul in Private, in the way a wedded wife
does (meet) her husband that peaceful state is called the peace of
mind (3T ) and all actions (of a Brahmin) have their origin in this
lity) is the restraint of the senses, which

tm of Scriptural mandates, and always E
/ ng to irreligious (forbidden) matters. This
a of senses (sU) helps the holy peace of mind in all actions

ough it all actions take place according to (the doer's own)

vents them from turni

XVIII. MOKSASAMNYASAYOGA 607

religion. That quality on account of which there remains ever fresh
in mind the memory of God, with the vigilance with which the flame
of the burning wick in a lamp is carefully watched [Note: It is con-
sidered to be an evil omen if perchance the flame of the wick in the
lamp is extinguished during that night] on the sixth night (dedicated
to the worship of Satavi Heatfaa wat) of child-birth—is austerity
(97 ), the third quality which is traced in all actions (of a Brahmin).
Similarly there is found in the actions, the sinless purity (2fara):
it is two-fold, viz. the mind is full of pure thoughts, while the body
is ornamented with good actions, thus making the life pure internally
and externally—that state is called ‘purity’, Oh Partha, and that is
the fourth quality found in actions (of a Brahmin). Now that all-
enduring power like that of the earth is called forbearance ( 8THT ),
Oh Son of Pandu, and it is the fifth quality, just as sweet and pleasant
as the ‘Panchama’ (44 —the fifth) amongst the seven notes in music.
Even though the (water) course be crooked the holy Ganges (waters)
flows straight (towards the sea), or even though there be crookedness
or bend at the joints of a sugar-cane yet sweetness is the same all
over in that way to behave in a straight-forward way, even though
(other) beings be of adverse tendencies is what is called ‘straight-
forwardness’ (3193 ) and it is the sixth quality in the actions (of a
Brahmin). A gardener waters a tree and ceaselessly labours at its
base, in the full knowledge that his labours are to be rewarded by
the tree bearing fruit. In that way, knowing well that the performance
of actions strictly according to the Scriptural enjoinments, is only
for the sake of attaining the Supreme, is what is here called ‘know-
ledge’ (3I ) and it is the seventh quality found in the actions (of a
Brahmin). Next comes the ‘realisation’ (fast), whose nature is
as follows: when steadfast intellect is unified with the essence of God
on the strength of the knowledge of the Scriptures, or through spiritual
meditation, Sattva quality being totally purged of the dross gone ing
to it in the form of Rajas and Tamas, is what is called the best realisa-
tion' and it is the eighth of the quality-gems, while a gone spiritual
faith, is the ninth quality. I define it (spiritual faith) thus: p d
With deep respect all the means sanctioned and approve RE
. 2 T!
Scriptures, even as subjects receive with respect any person or a 8

(document, coin, etc.) invested with royal insignia UE ODEN» eae
ing this quality are productive of good E TCI, I ee

i iti h as ‘peace of min : 2 2
of these nine qualities suc p he natural actions of a Brahmin '

onstitute t :
MOREM M of these nine gems becomes as it were

and one securing the necklace

608 JNANESHWARI

an ocean (tlhe) of these nine qualities. The Sun holds full light
without parting with anything of his own, or the ‘Champaka flower
tree’ gets decorated with its own flowers, or the Moon becomes
lustrous with her own light, or the sandal wood is fragrant with its
own fragrance: in that way this nine-gemmed article is the spotless
ornament of.the Brahmins and the person of a Brahmin is never
dissociated from this ornament. Now, Oh Dhananjaya, I preach
what are the proper qualities (duties) of the Kshatriyas and you hear
with all your intelligence.

att ast qaii ae array |
TAMPA AAT TATA HO Y3 N

43 “Bravery, high spirit, tenacity, mindfulness and also in a
fight never-fleeing away; charity and princely disposition:
(these) constitute the activity of a Kshatriya, born of his
innate nature. (856)

The Sun never looks to others for help in displaying his own splendour,
or the lion never feels the need of a neighbour; in that way, possession
of innate strength coupled with one’s own valour independently of
the help of any one else is bravery (atf ) and is the principal quality
(in actions). The Sun through his own splendour makes crores of
Stars undiscernible, yet all stars combined with the Moon are not
able to make the Sun undiscernible. In that way, to storm the world
with surprise by one’s grandeur and still to retain a perfect equipoise
under all (difficult) circumstances-such a unique power is “high
Spirit" ( ast ) and is the second quality found (in a Kshatriya). And
now there is the third quality called tenacity (f). Even with the
crashing down of the sky, the mind (the eyes of the intellect) does
not get closed and this is real tenacity here. However extensive the
floodwater, the lotuses cover it up and spread themselves over it, .
or however high a thing be, the sky (always) rises higher above it;
in that way, however diverse and serious situations might arise, one
is able, through one's own intellect to overcome them and chalk out

a path leading to a fruitful end; this is what i ‘mi s
; t is called ‘mindfulne
(SATT) and is the fourt EA ue

in fighting (sis) is the
before the enemy in the
never fleeing from the b

in the Way a pregnant lady avoids, in whatever way she can, her hus-

XVIII. MOKSASAMNYASAYOGA 609

band’s bed, is the fifth and the principal quality of the Kshatriya, just
as devotion (to God) is the head of the four principal objects of a man’s
life. Trees freely drop down flowers and fruit (when ripe), or the lotus
plants freely spread out their fragrance or anyone can enjoy the Moon-
light to his heart’s content. In all these ways to give away charities
according to the wishes of the recipients is what is called unbounded
‘charity’ ( «T1 ) and is the sixth quality-gem. So also to secure obedience
to one’s command in the world, or to protect the subjects and to enjoy
(the sovereignty of) the world on the strength of their contentment in
the way one should nourish and make one’s organs robust enough
to be useful for rendering service (to one’s self), is ‘princely disposi-
tion’ ($*3XWT4) and is the reservoir of all powers as also the prince
among the qualities and it is the seventh quality. The actions that
are rendered holy and variegated with all the seven qualities such as
bravery etc., in the way the sky is adorned by the (stars named) the
‘seven sages’ (Ama? the Great Bear), are the natural qualities of
Kshatriyas, know ye. Such a Kshatriya is not (only) a human being
(hero) but (also) is the Meru Mountain of gold in the form of righteous-
ness supporting the heavens formed of the seven qualities; or this is
not an activism surrounded by the seven qualities, but (should be
considered as) the Earth, surrounded by the seven seas, the Kshatriya

being the hero enjoying it (its sovereignty); or the activism should

be considered as the holy Ganges formed of seven flows in the form

of seven qualities, sporting on (the person of) the great ocean in the

form of the Kshatriya (functions). Enough, however, of this; the

only purport being that activism formed of bravery and other qualities

constitutes the natural quality of the Kshatriyas. Now I explain to

you the duties proper of the Vaishya caste, and you, the highly talented

one, hear of them.

[ aaa CRISI
akaatin mb eels CaWTewm Mt Y od

44 “Ploughing, cattle tending, trading: ( these) constitute the
activity of the Vaishya, born of his innate nature. What is
of the nature of servitude makes up likewise the activity of

a Shūdra born of his innate nature. (880)

ree-fold capital of land, seed and

: on the th À
'To acquire vast profits, ect and maintain cows and other

plough, to live on farming, to prot

610 JNANESHW ARI

cattle, and to sell at high prices commodities purchased at cheaper
rates—all these constitute the nature of the Vaishya, and this action-
group comes within the orbit of the qualities of the Vaishya caste,
And to serve the three twice-born castes, viz. the Brahmins, the
Kshatriyas and Vaishyas is the function of the Shüdra. It is not within
the competence of the Shüdras to go beyond the services of the twice-
born. Thus are narrated to you the qualities of the four castes.

a aA ntaa: afafe wat T:
emia: faf wer fae emu vy n

45 "Joyfully discharging one's own proper activities, a man attains
true Perfection. The way he attains Perfection while finding ~-
delight in his own proper activity: listen to it (now): (885)

Now, the different organs such as the organ of hearing and others,
have got their proper and respective duties such as (hearing) words
' etc., or the rain (water) descending down from the clouds, has as
its proper destination the river, or the rivers the sea, Oh Son of Pandu;
in that way there are different functions ‘proper’ for the (different)
four castes. The due performance of whatever duties come to (one's)
lot according to the religious precepts of one's own caste and creed,
is (becoming to him) like ‘fair complexion’ to a fair (complexioned)
one. The intellect should therefore be steadied for setting it up to
perform the prescribed duties that by nature have devolved on one,
as laid down in the Scriptures. One intending to purchase a gem of
his own should have it tested by an expert (tester); in that way, a duty
even though one’s own should be verified as such, by a reference to
the Scriptures (and also performed as laid down in the Scriptures).
Vision is there in its own place, yet it cannot be enjoyed, without
a lamp (light); or there are the legs, yet, of what avail are they, if the
way is not found (on which to use them)? Therefore one has to make
definite, by a reference to the Scriptures, the duties one may be qualified
to perform following his caste-religion. Then where can there be an

obstacle to take a thing (treasure) kept in one’s own house when it
is shown by a lamp (light),

forms his prescribed duties
which have the Sanction of
formance of those duties, dr
the desire for fruit. Water
course without diverting its

the Scriptures. He gets busy in the per-
opping all idleness and pushing far away
joining a water course, runs along that
elf in any way; in that way he proceeds

e

XVIII. MOKSASAMNYASAYOGA 611

along with the performance of actions in an ordinary way. One per-
forming his prescribed duties in this way, Oh Arjuna, reaches the
bank on this (t+ ) side of liberation. He is liberated (lit. loses) from
the mundane existence which is hostile to self-knowledge, since he
never comes in contact with any objectionable or prohibited actions.
He never casts a wistful glance at actions pregnant with desire for
fruit even by way of curiosity, and thereby he wisely saves himself.
from falling in stocks,* even though made of sandal wood. (The
fruit-yielding power of) other day-to-day actions, he performs, is
fully exhausted in the absence of fruit-motive with the result that he
reaches the borders of (the region of) liberation. He goes along the
way of asceticism and stands on the very threshold of liberation since
he has in this way freed himself from the mundane affairs-good or
bad. The seeker lays down his foot gently (lightly), like a black bee,
on that asceticism which is the very perfection of all pious acts (lit.
the flower of the tree of good acts) makes certain the attainment of
liberation, (which is a pledge of the fruit of liberation) and which is
the climax of activism. The seeker secures (keeps well in mind) non-
attachment to mundane affairs which is the dawn heralding the
approach of the sunrise in the form of the light of self-knowledge.
He applies to his (inward) eye wholeheartedly the unique collyrium
in the form of total non-attachment to worldly affairs, which enables
him to obtain the buried and unknown treasure in the form of the
knowledge of self. In this way, Of Son of Pandu, a seeker makes
himself eligible for liberation, by the performance of prescribed actions.
These prescribed duties are, Oh Son of Pandu, the sole support
(strat —moisture) to the being and their performance alone is
equivalent to the highest service to my Supreme Essence. A chaste
(ideal) wife enjoys all sorts of pleasures in the company of her husband
and considers that by gladdening the heart of her husband through
her playful behaviour she has (reaped the fruit of) many hard penances
or a child has no other source of subsistence except its mother and

whose sole duty is therefore to render service to her; even if the fish
anges solely because of her waters, still it would

ough the Ganges, the merit accruing
from the association with all the holy waters in the world: in that
way the performance of prescribed duties, with the full faith that
there is no other alternative for the seeker, avtomati lin
his lien (burden) on the Lord of the universe (God). It is God's inten-

i i i he miser-
* Stocks represent enjoyments in heaven which ultimately bind the man to t

able cycle of birth and death.

were not to leave the G
secure, by reaching the sea thr

N

D

612 JNANESHWARI

tion that each and every being should be doing his own prescribed
duties and if this is done, one invariably attains God. A maid Servant,
standing the test of risking her own life (in the interest of her lord),
attains the status of his mistress (marr); or a servant prepared to
sacrifice his very head (life) in the service of his master is borne on
his head (i.e. highly esteemed and loved) by his master; in that way
not failing to render service in consonance with the master's wishes,
is the greatest service; any other sort, Oh Son of Pàndu, being only
a (marketable commodity constituting a) deal in the market, (i.e.
base and selfish act.).

aa: wahren ma wdfaé qeu |
wat quere: fate fafa arava: xe i

46 “From Whom proceeds the urge to action of all beings—by
Whom all this is permeated: having propitiated HIM by his
own (respective) activity, a man’ wins Perfection. (914)

Therefore, such (service) is not (only) a performance of prescribed
duties but is conforming to His wishes,—He from Whom is created
this universe of the beings, He Who prepares the dolls in the form
of beings from rags in the form of ignorance, and makes them (dolls)
dance to the movements (pulling) of the string in the form of egotism,
made by twisting together the three Guna-constituents, He Who
like a lamp pervades by His own light the entire universe—if he (the
seeker) worships such God pervading the hearts of all beings, by
dedicating to Him, the flowers in the form of performance of the
prescribed duties,—such worship propitiates Him very highly. And
when the Supreme Soul gets propitiated with such service, He grants
to the devotee (him) doing such service the miraculous giftof asceticism
as a token of his favour (aTa ) and when in such an ascetic state
he keeps on thinking of nothing else but God (Paradi aaa), he
(the being) feels the entire universe as filthy as the very vomit. Such
a devotee feels the aggregate of pleasures as pains, in the way, a virtu-
ous woman with her husband far away, considers her life a burden
and torture on account of her intense anxiety for her absent lord.
Ho. E end knowledge is so great that even before the
longing for it EE En owledge of the Supreme, the very intense

: € identify oneself with it. Therefore one who

Prays and practises vows for liberati j
; E eration should fol earnestly
his own Teligion (do religious duties). Ebo veiy

XVIII. MOKSASAMNYASAYOGA 613
sary carat farm: eia ga |
eared wt aay mer fafa n wo n

47 "Better is one's proper code of conduct (Dharman), even
though deficient in quality, than an alien code of conduct,
be it ever so easy to follow. One performing action consonant
with one’s own inborn nature, incurs no defilement. (923)

Even though one’s own Dharma (proper conduct) be difficult to
follow, yet one should look to its ultimate fruit. Should the juice
of the bitter nimb tree be a remedy for one’s own well—being (health),
one should not grudge its. bitterness. Were one to cut down, getting
discouraged, a banana tree before it bears furit, how could one secure
its juicy and tasty fruit? In that way, were one to abandon one’s
own Dharma (religion), it being difficult to follow, he would be deprived
of the happiness of liberation. Though one’s own mother be hunch-
backed, yet her maternal love on which one lives, is not crooked.
Of what avail would other (stranger) females, even though more
beautiful than a Rambha, (<4T —a courtesan of Heaven) be to a
child? There are better qualities in clarified butter than in simple
water; yet, could a fish live in it (clarified butter)? That which proves
a poison to the entire universe becomes the very nectar to the very
germs living in it, while that which is jaggery (4% -coarse sugar)
to the world proves the very death to such germs. Therefore the
particular religion (duties-action) prescribed for a particular person,
which (if followed) delivers him from all mundane affairs, should,
even though difficult to follow, be followed by him. To try to follow

‘alien Dharmas considered better than one’s own would be (like)

making one’s own head do (the work of) walking which is for his
legs to do. (Therefore) whatever duties fall to one sown lot Seco hu
to the caste-religion one is born in should be performed by him and
that would make him conquer (cut) the bonds of action. Is it not
imperative that it should be made a rule that one should up
one's own Dharma and abandon an alien one, Oh Son of Pan B
Could one afford to stop the performance of actions, so long as ee
has not had a vision of the soul? And where there is action to be

performed, there is bound to be physical exertion.

agi ant stata aAa 7 Gn
ferar fg dt qaafeaheargat: 1 Y N

614 JNANESHWARI

48 “An action to which one is born, O Son of Kunti, even if it be
full of defect, one ought not to give up; for, all activities (as
such) are overlaid with defects, as the fire with the smoke,

(936)

Since there is involved physical labour in whatever action one has
got to perform, why then be finding fault with one's own religion,
because there is involved physical labour in following it? Oh, it
involves one and the same amount of fatigue to the legs whether
they walk over a straight road or run along a rarely trodden path;
it causes the same sort of fatigue (burden) if one carries (on one's
person) a stone or his own food-provision; why not then carry the
food-provision, which would serve as the means of relieving the
exertions caused by the journey? Pounding either the corn or the
chaff involves the same labour; similarly cooking dog's meat or cook-
ing food for sacrificial purposes entails the same amount of trouble;
the churning of curds or churning simple water is one and the same
action; the crushing of sand or of sesame seeds in an oil-mill is similarly
the same action; the bearing of smoke-nuisance is the same both in
blowing wind with one's own mouth for kindling fire for making
daily sacrificial offerings (Mer àT); or for wantonly setting the
house on fire, Oh Dhananjaya. It involves the same (pecuniary)
strain to support a wife or a (kept) mistress; why then incur the odium
of a scandal (by supporting a mistress)? If one cannot avoid death
by getting stabbed in the back by turning his back to the enemy, what
greater loss could there be incurred by receiving stabs while bravely
facing the enemy. If a lady of good breed has to bear the blows of
a rod even after taking shelter in a stranger's house, what point has
she gained in deserting her husband because of his beating her? In
that way, if one cannot secure, without physical exertions, the successful
doing of any action whatever, even one of his own liking, then why
complain that only the prescribed actions are difficult to perform?
What (is undesriable therein), if a being loses all (everything) in €x-
change for even a little quantity of nectar that makes his life immortal?
die of, bringing along mi dd securing poison, and take it an
i PER s $ foe ne it in addition the sin of suicide? a a
by troubling the d. m An A- ihe E E. à in
it? Therefore, one Should fi eee = pon a oe
: > ollow one’s own religion which removes
all fatigue and helps one to secure liberati mongst
the four objects of the existen Oe greatest E e
ce of man. Therefore, Oh Kiriti, 01

XVIII. MOKSASAMNYASA YOGA 615

should follow his own Dharma (religion) and should not forget it
in the way one should not, while in difficulty, (forget) the sacred formula
which is perfected by repetitions (frz 42). One should never abandon
one’s own duty (action) in the way one should not (abandon) a barge
while on a sea or a divine medicine when affected by leprosy. God
Almighty getting propitiated by worship (on the part of the seeker)
in shape of the performance of one’s own duties, drives completely
away the Rajas and Tamas Guna constituents (from such seeker),
and leads him along the road of the Sattva Guna and makes him feel,
as venom, the pleasures of this world as also those of the other (Heaven)
in his longing for the attainment of Supreme Self, oh the one having
a monkey as an emblem on his chariot (epithet of Arjuna). And then
the seeker attains the goal—the asceticism, fully and clearly described
under the term ‘perfection’ before (stanza 45, Ch. xvi). How the
seeker, once he attains this plane of asceticism, behaves and what
he secures thereby, is being preached now.

sreenqfz: we fermer favere: |
graiia oat demens Ye N

49 "With the mind everywhere unattached, with the Self con-
quered, and devoid of every craving: he achieves the highest
Perfection of Actionlessness through Renunciation. (956)

He is not entangled in the snare spread out (exhibited) by mundane
existence—the snare in the form of his body and the visible world
in the way the wind is not entangled (in any net). Asa fruit gets ripened
it cannot remain attached to the stem, nor can the stem itself retain
it attached to itself. In that way, the attachment for the worldly affairs
on the part of such (a perfected one) gets relaxed and feeble (in his
perfected state). He does not call “as his own his son, wealth, and
wife, although they are under his domination, in the way one never
says that it is his own cup of poison and he would swallow it (poison).
In short, the intellect feels a disgust for and recedes (recoils) from
all the sense-objects as if they had scorched it (the E
goes and enters into the solitude of the heart. Then even thoug the
mind (of such a one) might be moving about and coming S Ie
with worldly objects, it does not even transgress the limits (se x A e
like a faithful maid-servant who, out of feeling of awe, never y

ind in the grip of unity and
h ter’s orders. He then holds the minc in y
EM t to fix its gaze on the Self, Oh Kiriti. Then automatically

616 JNANESHWARI

die out all desires for (the enjoyment of) sense-objects either in this
or in the other world, like the smoke when the fire is covered over
and pressed down. The mind being thus restrained, the desires dis-
appear of their own accord. In short the seeker attains the state of
such signs, the semblance of knowledge arising out of Maya (delusion)
vanishes completely and the being secures a place in the real know-
ledge, Oh Son of Pandu. (The fruit of) his actions in the past lives
is all spent up being enjoyed by the body-form, in the way the stored
water supply gets exhausted by its (gradual) use, while the mind helps
in no way in doing fresh actions (that could replenish the store of
spent-up actions). It is through righteous actions, Oh Great War-
rior, that the state of perfect equanimity is attained (urermasm) and
in such a state, the being, without any effort on his part, gets a vision
of (meets) the worthy preceptor. The eyes get the vision of the Sun-
the enemy of the darkness—with the expiry of four Prahars (duration
of three hours each) of the night; or the growth of a plantain tree
comes to an end, with the tree bearing a bunch of fruit; and similar
result ensues in the seeker getting the vision of the preceptor. The
seeker becomes fully perfected by the grace of the preceptor, Oh
Warrior, in the way there remains nothing wanting in the Moon,
viz. she gets into the full phases of her splendour, when she embraces
the Full Moon-Light (aftrat). Nescience in its subtle form that
still lingers in him, is all removed through the kind favour of the
preceptor. Then, just as the darkness should all disappear along
with the night, in that way the triad—action, the doing agent, and the
instrument of action lying in the womb of ignorance, is killed just
as a pregnant female should be slaughtered. With the destruction
of ignorance the aggregate of actions also perishes automatically,
and thus renunciation reaches up to the very roots. With the total
elimination of ignorance from its very root through knowledge,
also gets wiped out the very idea of mundane manifestation, and
then what remains is the seeker himself as the object (worthy) of know-
ledge. Does a person ever try to rescue himself from a deep spot
in a river DAC lake etc.) where he finds himself in a dream, after he
E anake? In that way, the dream ‘I am ignorant and shall secure
nowledge’ ends and one himself becomes all-pervading knowledge,
Otions such as the knowing agent or the object
ees mior reflecting one’s face is removed E
off the act of looking es m. Warrior, only the seer getting stop :
tion of ignorance, the know] € mirror). In that way, with the elimina
, edge (the act of knowing) also gets eliminat-

XVIII. MOKSASAMNYASAYOGA 617

ed simultaneously, and then there remains behind, only the actionless
sentience. The sentience being by nature actionless is, Oh Dhananjaya,
called actionlessness. The original form (of the Self) gets restored,
and the appearance of distinction born of ignorance gets eliminated,
in the way the waves get extinguished into and become the sea itself
with the stopping of the blowing of the wind. In that way, what emerges
as the state “Not to be,” i.e. ceasing to be distinct, is what is called
‘Perfection of Actionlessness’ and it is the highest of all Perfections.
To reach this state after the elimination of both the ignorance as also
the knowledge is, what the top is to the edifice of a temple, or what
the entrance into the sea is to the holy Ganges, or what the 16 points
fineness is to pure gold. There remains nothing to emerge beyond,
when this state is attained, and therefore it is called the Highest of

Perfections.

fate svat cem ser auratte frater Wa
adda miaa frost Ate AT TAT MW Wo d

50 “Having reached this Perfection, the way he (next) reaches
Brahman, that learn of Me, just in brief, O Son of Kunti;

(for), that is the Highest Consummation of Knowledge.
E (984)

Such Self Perfection is secured only by such lucky ones who win at
the opportune time the kind favour of the preceptor. The darkness
brightens with the rise of the Sun, or the camphor becomes the lamp
(flame) itself, with the association of the lamp (flame), or a crystal
of salt becomes water itself as soon as it comes in contact with water,
or one in slumber resumes his full consciousness when he gets awake,
and when the slumber and dream are scrapped up. In that way,

i i id of his sense of
int who through his good luck gets rid of
di ee : and secures rest in the union

duality at hearing the preceptor's words,

with dm SIS D one say in the case of such a IIs a Ne
remains any duty (action) yet to be performed by him? Is ; oe UT
thing like coming and going in the case of the NE. d
There is certainly (left) nothing for such a one to dor Pu ine eS
be) such as cannot become like this, viz. who n rece ee
with the (very first) meeting (contact) of his ears wiht P Gah
words. It might be that i) he has burnt the Rajas an a RE
self), in the fire in the form of performance ee eaten E
kindled with the help of fire-wood in the form 0° US

618 JNANESHWARI

prohibited actions; or ii) he has kept under complete control, like a
servant, his craving for (his) sons, wealth, as also the attachment for
Heaven; or iii) he has washed clean and pure, in the holy waters of
the restraint of organs (x41817), the wayward organs defiled by the
enjoyment of sense objects; or iv) has secured the firm seat of asceticism,
after invigorating spiritual power as a result of dedicating to God
Almighty, the fruit of actions forming his duty. In short, he might
have collected all the material necessary for promoting knowledge
at the time of the (desired) realisation of the Self. He might have
even met the worthy preceptor at this juncture, and the latter too
might have, ungrudgingly and with open mind, preached the advice
(leading to) the realization of the Self. (With all this) is it ever possible
to secure complete recovery from illness the moment the medicine
is taken? Could there be midday immediately following Sunrise?
With the best seeds sown in the fertile and watered land, there could
be secured immeasurable yield; (yet there is also the time factor and)
this will take place when the crops fully grow up and mature for harvest-
ing. There is the road, straight, easy and clear, there is besides good
company, and one can reach the destination without hardship; yet
due time will also be necessary for making the journey. In that way,
there is secured the asceticism, and also the worthy preceptor is met;
besides there has shot up a vigorous sprout in the form of right dis-
crimination (i.e. one has grasped the fact that mundane existence
is unreal and Brahman is the only Reality). There is also established
the strong coviction that everything else is an illusion, Supreme
Brahman alone being real. Yet, Supreme Brahman which is all-
pervading, and the best of all, and wherein comes to an end the business
of deliverance, which absorbs in itself, Oh Kiriti, the triad, (the object
to be secured, the means by which it is secured and the securing agent),
and also stops all the activity of knowledge, in whom also is lost the
oneness of the unity, and wherein gets dissolved the (last) particle
of bliss, and which remains after the elimination of all things—to
pe p Jh ae esence of that Supreme Brahman, and to be Supreme
self—(all this) is secured (only) in due order of things
(and not all at once). Delicious food served to a hun erson,
goes on giving him added satisfaction as each morsel x PA in
that way the secret hoard of the essence of Supreme B i
rahman becomes
more and more exposed (to the seeker) as the lieht (1 f right
thinking gets more and more bright on th Sa Nampo E-
Now I preach to you the vital-point ; pen cüPthtofracseticio m
: a- point in regard to the order in which
one endowed with the qualification necessary fi dev
Ty for enjoying the glory

XVIII. MOKSASAMNYASAYOGA 619

of the Self, rises up and (ultimately) becomes eligible to attain Supreme
Brahman.

agar AEN at year fa a)
eatery aaia THT A AN XL M

51 “Possessed of a chastened intellect, and having controlled
the self with firmness, having abjured sound and other objects
of sense, and having altogether discarded passion and aversion.

(1011)

He follows the course indicated by the preceptor, and reaching the
bank of the holy waters in the form of right discrimination washes
out therein the filth adhering to his intellect. Then just as the Moon
embraces (regains) her splendour just released by the planet Rahu
(after the eclipse), the purified intellect contacts the Self. The intellect
abandoning all the pairs of opposites (like pleasure and pain etc.),
engages itself in the meditation of the Self in the way a loyal (loving)
wife leaving both her own parental and father-in-law’s home follows
only her husband (lit. lover). The five sense-objects such as speech,
etc. which were pampered and lionized by the senses, under the tempta-
tion of securing the vital part of the knowledge,—(all these five (senses)
are eliminated by putting a check on their innate tendency in the way
the mirage disappears with the withdrawal of the Sun’s rays (at Sun-
set). He makes the senses vomit out the sense-objects and the inner
proclivity towards them, in the way one unknowingly taking food
at a vile one’s causes it to be forcibly vomitted out. Then bringing
all the senses on the bank of the holy Ganges in the form of thorough
absorption in spiritual meditation Gaaf), and making them
Observe penances (by way of expiation) he makes them clean washed
out. With Sattva-dominated courage he applies his purified senses
together with the mind to the practice of the Yoga-discipline. Simi-
larly whatever (action -fruit) good or bad of the past he has to ex-
perience according to his destiny (he puts up with), feeling neither
any hatred (aversion) for the bad ones he has to face (suffer) nor any
jubilation for the good ones that may fall to his lot. In this way,
discarding passion and aversion with regard to good and Br. (re-
spectively) he goes and dwells, Oh Kiriti, in mountain caves or bowers

of dense forests.
fma aaa TAATASTAAT TA: |
carretera fared eru TTA: U R U

620 JNANESHWARI

52 "Betaking himself to sequestered spot, with frugal fare, and
restraining speech, body and mind, ever engaged in concentred
meditation, and finding repose in freedom from passion. (1022)

He abandons buzzing and inhabited localities and dwells in soli-
tude in woods, making the body and the organs his associates. He
sports in sense-restraint and comprehensive self-governance, while
his talk consists of observing strict silence. He finds no time for doing
other things, being all along engaged in meditating upon the precepts
of the preceptor. He never bestows any thought, while taking his
meal, on making his physique strong, or satisfying his hunger, or
satisfying the peculiar taste of his tongue (palate); but the content-
ment he feels, with only the frugal fare, is beyond measure. He takes
food just sufficient to sustain life, weakened by heat created by absti-
nence from food. He gives no scope (seating accommodation) to
either the slumber or indolence, in the way a respectable lady does
not even turn her eye to a man (who is not her husband) and who
expresses (by signs) carnal desires for her. The only occasion when
his entire body comes in contact with the floor is when he prostrates
his body (in salutation). Except on such occasions, he seldom com-
mits the wanton act of rolling on the floor. He allows the movements
ofi his hands and feet only to the extent necessary for carrying on
bodily functions. In short he keeps his body under complete control
in and out. He does not allow his internal proclivities even to reach
the threshold of the mind (i.e. they do not rise to the plane of con-
sciousness); what then of giving them scope to manifest themselves
in words? He thus conquers in and out the entire (psychic) atmosphere
surrounding the body, speech and mind and then he grasps in his
hand the very sky (sentience) in the form of concentrated meditation.
He ever beholds before him, as one does one’s face in a mirror, his
resolve of attaining the realization of the Self, awakened through
the advice of the preceptor, and keeps always looking at it minutely.
The meditator himself though he be, the meditation as also the object
i athe tet me ea The meditation conis
pages » the meditation, and the object of
meditation—become one there, Oh Son of Pandu. Therefore the
seeker becomes expert in the knowledge of the Self: et this he secures
because of his taking to the school of Yogic Stud He fi the
Bee Muülabandha, Oh Dhananjaya, by Sein his E rn)
heel against the seam, at a point midway between the two lower out-

XVIII. MOKSASAMNYASAYOGA 621

lets (Wafer 91231 the anus and the penis). Drawing in this way
the lower region, and controlling properly the three Mudras (Physico-
mental postures) i) Mülabandha (44), ii) Uddiyana (amaa)
and iii) Jalandhar-bandha (srretaxs ), he brings together in one place
the life-winds (normally scattered in different localities). The power
‘Kundalini’ (sff) then is aroused (becomes active) while the way
to Madhyama, also called Sushumna (318-11) the particular passage
in a human body said to lie between ‘Ida and Pingala’ (gst f'srer—
two other air-passages in the body), is made clear and widened and
then the life-winds rise and ascend up, piercing through all the six
wheels viz. from the Mülàdhàra to the Ajani (af7 ).* Then there
descend from the cloud in the form of the thousand-petalled lotus
ramas 39) (in the region of Brahmarandhra in the seventh wheel)
copious showers of ambrosia which flow down straight and reach
Mülabandha. Thus he, the seeker, serves on a plate cooked food of
mixed corn (rice and pulse) in the form of the mind and the life-winds,
to the terrible deity of sentience (faz Hea) dancing on the mountain
(Kailas) in the form of the region of the Brahmarandhra. (Brah-
marandhra—an aperture in the crown of the head through which
the soul is said to escape on his leaving the body). In this way, he
makes his seat of meditation strong and firm in the rear, keeping in
front a big army in the form of perfection in (the study of) Yoga already
secured. He has already secured in asceticism, a friend to aid him
in keeping free from any obstruction, the meditation and the Yoga-
study, and firmly training them in the knowledge of the essence of
the self, and that friend asceticism always stands by him (the seeker)
in the process of the occupation of the entire field. When there is
available the lamp light as far as the eye could reach to see a thing,
where should then there be any delay in discerning that desired thing?
In that way, one seeking liberation, with the heart completely absorbed
in the essence of Supreme Brahman, and asceticism also sticking
on to him throughout, in the case of such a one how could there arise
a breach in his union with Supreme Brahman? Therefore, that
fortunate one, who, attains the (study of) Yoga, accompanied by
asceticism becomes qualified to -the attainment of Supreme Self.
Such a one donning the steel armour of asceticism on his person and
riding the horse of Rajayoga, and holding in his clenched fist the sharp
sword in the form of meditation, capable of cleaving clean every
obstacle, big or small, coming in his way, enters, as the Sun enters

* For these Wheels and Chakras see—verse 37, Ch. VI. footnotes.

622 JNANESHWARI

into the darkness, into the battlefield of worldly affairs, in order to
wed the Goddess of Victory in the form of emancipation.

Heat web at wT wl RRA |
faa fata: ad SRDWHTT HET Ul u3 Ut

53 "'Egotism, (sense of) strength, desire, wrath and possession;
relinquishing these, devoid of 'My'-ness, and at peace (with-
in), he comes to realize his oneness of essence with Brahman.

(1050)

Here, he deals heavy blows to the wicked enemies that cause obstruc-
tion in his way, and amongst these egotism for the body-form is the
foremost. It does not release the being even after his death nor yet
allows the being to live peacefully after he takes (re)—birth, but keeps.
him fettered in the stocks of bones. The body citadel is the abode
of this egotism, and the warrior (seeker) invades this very citadel
and reduces it (egotism) to dust. Similarly, he also kills the second
enemy, the (sense of) strength. This enemy flies up with fourfold
excitment at the very mention of ‘desire’ with the result that a mori-
bund state quickly seizes (pervades) the entire universe. This desire
should be taken as a spot of poisonous deep water, as also the king
amongst the demerits: but how could such (enemy) bear a stab with
a sword in the form of meditation? He puts on the veil of objects
that are dear and pleasant and attacks the body (i.e. puffs a person
up). He makes the being, the wayfarer, miss the right way and deludes
him into entering the very jaws of the tiger in the form of hell in the
jungle of impiety. He (the Warrior) also destroys the enemy ‘pride’
who betrays and kills one who puts faith in his words. Similarly,
the enemy ‘desire’, before whom tremble even the ascetics, and from
whom is begotten the big evil of wrath; and the more it is fed the more
lean (hungry) it gets-that enemy ‘desire’ is also totally destroyed by
dc AME M with de destruction of desire, gets automatically
estroyed also the ‘wrath’. i i i
without any effort the Tu MM M. oS gaan
down of roots also serves the
Therefore when the enemy

f wrath, in the way the cutting
~ Purpose of cutting down the branches.
desire’ is stilled the dance (movement)

another, in that way, the enemy ‘ i
> ay possession’ (qhaya
goes on increasing its tyranny; it rides OV ; pincer

er the head, (i.e. corrupts

ee

-a bit the tight and close fitting hea

XVIII. MOKSASAMNYASAYOGA 623

the mind) and makes vices stick to the being, and makes him hold
in his hand the stick of attachment. It sets up a stage and makes a^
show of disciples and Scriptures, of a hermitage and Yogic postures,
and entangles the ascetics in its snares. Although one tries to shake
it off by abandoning the responsibilities of a householder (and leading
the life of a hermit) it still pursues one in the forest in a sylvan garb,
and does not leave free even a nude one. Such an unconquerable
enemy, "possession" has its very bottom knocked out by the warrior
(the perfected seeker), who then abides in the enjoyment of the bliss
resulting from victory over the worldly affairs. The groups of qualities
like non-arrogance and others, that constitute knowledge come and
stand (paying homage), groups that are like princes ruling over the
countries of salvation and offering him tribute in the form of mastery
over true knowledge, they rank themselves as his dependents. Then
as he (the warrior seeker) proceeds along the royal road of activism,
young ladies in the form of wakefulness, dream and slumber wave
around him salt and mustard seeds (4fs mgÎ) in the form of the
pleasure. (As he proceeds along), the (herald) discrimination, holding
(in hand) the bar (mace) in the form of the knowledge of Supreme
Brahman marches ahead clearing the crowd (standing in the way)
in the form of the material world manifestations, while the Yogic
stages come forward with five small (lit) lamps placed on a plate
(ardt), to felicitate him (as it were). The groups of occult powers*
(Pufzfufz) come there to witness the procession and the warrior
gets a bath of the flowers showered on him by them. With the approach
of Self-government (FT) in the form of union with Supreme
Brahman all the three worlds appear to him to be completely bedecked
with bliss. With the evenness of the mind (attained by him) there
remains, Oh Dhananjaya, nothing which he could call as ‘my enemy
Were he on some (rare) occasion to call another person
take a dual stand before him, since he
(the latter) has already become all one (with the seeker), with no duality
whatever. He embraces (views) the entire world as one single entity,
Oh Son of Pandu, with the result that no limitation like attachment
EST s (already) discarded it altogether.
ever finds place in him since he ha ( y) A , d
Thus the warrior having conquered the entire class 0 ene
reduced to mere non-entity the entire universe, the horse in the form

idi ts steady and cool. He then loosens
SRO ole er vy (steel) armour of asceticism he

or my friend’.
as his own, the latter cannot

i i he sky.
* Occult powers symbolize Gods and demigods showering flowers from the sky.

624 JNANESHWARI

had donned. He then breaks the sword of meditation, (there having
remained no further use of it), and slackens the hands of his activism,
there remaining nothing else but the ‘self.’ A chemical medical pre-
paration of mercury fully serves its purpose and afterwards becomes
itself non-existent; such becomes the state here. As a man sights his
destination, his running feet automatically get slack; in that way,
the pressure of study also slackens as Supreme Brahman comes within
his ken. The seeker gradually lays down the weapons in the form
of different modes and means, once he attains the realization of
Supreme Brahman, in the way the holy Ganges slackens its velocity
as it merges into the sea or as a wife (beloved) is in a tranquil mood
when she contacts her husband (lover) or the further growth of the
plantain tree stops as the tree bears fruit or the road ends as it reaches
the town. Consequent on the occasion of the union with Supreme
Brahman the means of attaining it recede Oh Dhananjaya. The
stage viz. the perfect peace of mind (constituted by) the setting up
of the completeness of the state of asceticism, the end of the study
of knowledge and the ripening of the fruit of Yoga-study—that state
of perfect peace of mind gets completely established in him (the per-
fected seeker) and when this takes place he becomes fully qualified
to be Supreme Brahman himself. The same degree of difference
(deficiency) as exists between i) the Moon’s phase on the full moon
night and that on the previous night, or ii) between 16 points fine gold
and 15 points fine gold, or iii) between the calmness of the sea-water
in general and that of the particular part of it where a river enters
into it—(also) exists between Supreme Brahman itself and the perfected
seeker qualified to be Supreme Brahman. And it is on account of the
quality of the perfect peace of mind that he becomes Supreme Brahman
itself in a short time. The Brahmic state that he experiences before

being actually Supreme Brahman itself, is called the ‘qualification
to be Supreme Brahman itself.’

FIAT: TAACAT A MaA a omER |
aa: aay waW Aah A T UY u

Realising his oneness of essence with Brahman, he in the
Scent of his self, has nothing to grieve for, nothing to long
for; and maintaining an even disposition towards all beings,
he attains highest Devotion to Me. (1091)

54

Then he, Oh Son of Pandu, with his qualification for his oneness of

XVIII. MOKSASAMNYASAYOGA 625

essence with Supreme Brahman, occupies the seat of serenity of his
self secured by the realization of the ‘self’. The dish becomes satis-
factory (fit) for being taken in, when it rids itself of the heat with which
it is cooked; or a river resumes its useful calm, after it rids itself of
the hurry and bustle of its monsoon floods; or the music of all the sub-
sidiary musical instruments ceases, when the vocal song (of which
the former is the accompaniment) comes to an end. In that way the
labour put forth to achieve the realization of the ‘self’ becomes
quiescent with the realization of the self. This peaceful serene state
is known by the name ‘the serenity of the (realisation of the) self’
and he (such perfected one) secures it Then (when he has attained
this blissful state) he does not grieve for anything that he possesses
not, nor does he display any longing to obtain some object in partic-
ular-both receive quietus at his hand, since for him everything in
the universe is saturated with the same spiritual principle. With the
rising of the Sun, the stars lose their brilliance; in that way, with the
realisation of the self, whatever direction he may look to, the (usual)
order of distinction between being and being is obliterated, Oh
Partha. The writing on a slate can be wiped out by the palm, in that
way all sense of distinction (about diverse things disappears when
he looks at them. Similarly, all adverse and unreal knowledge,
created during the dreamy and wakeful states, gets extinguished
in the non-manifest, and then as the realisation of Supreme Brahman
increases, that non-manifest too wears out and it is (ultimately) dis-
solved completely in that full realisation. Hunger gradually decreases
with each morsel of food taken in during meal, and then it completely
disappears when it (hunger) is fully satiated; or as one marches on,
the distance (of the road to be covered) becomes shorter and shorter
and when the destination is reached, that distance is fully covered;
or as the awakened state develops, the slumber is gradually lost,
and disappears altogether, with the return of the state of um
ing; or as the moon gets into full phase, the growth of her bri EE
stops, and there also ends the bright fortnight of the lunar es 1
In that way it is only when the knowing agent absorbs E Dus
all objects of knowledge and along with such a ae e OSES
himself into my essence, that the ignorance completely ee
At the world dissolution, the entire universe becomes on Mar ed
unlimited sheet of water dissolving therein clearly di e ee
entities such as rivers, seas, etc.; or when both Be Mone
and the hermitage ( We ) cease to exist, un e a
and all-abiding sky: or with the burning ou

626 JNANESHWARI

only the fire; or with the melting of different sorts of ornaments in

the mould, there remains behind only gold, robbed of different names

and shapes; or with one getting awake and the dream disappearing,

there remains the person all alone by himself. In that way, excepting

my own self, there remains nothing else for him (the seeker) including

his own self, and he thus secures what is known as the fourth kind of

devotion for Me. This fourth kind of devotion is so named, since
its ways differ from the ways followed by those in distress, or those
eager to know, or those desiring the fulfilment of some cherished
object. Practically this is neither the third nor the fourth or yet neither
the first nor the last; in fact this is my own innate state (of Brahman).
That(innate) light which sheds light on the state of ignorance in regard
to myself, and reveals my true aspect which is different from what
the worldly people take it to be and makes the devotee cognisant of
the totality of the spiritual principle (which inheres in him) in all
things everywhere, that light which makes one abide in faith, where
one feels one should sit (fix up), and reveals its all-pervading continuity,
thus enlightening him; that light which makes felt the ‘being’ or ‘not
being’ of the universe in the way the appearance or non-appearance,
of a dream depends on the existence of the one (dreamer)—that
innate light of mine, Oh Kapidhwaja, (one with a monkey as an emblem
on his chariot) is what is named as devotion. Therefore in the case
of ‘affliction’ in one afflicted, against which relief is expected, that
expectation of relief i.e. devotion I am turned into; in the case of one
eager to know (me), Oh Warrior, the object of knowing constitutes
this devotion, and I am represented as that object of knowing; in the
case of one seeking some end, the desire for that end constitutes this
devotion and it identifies me with that end and designates me as that
end, Oh Arjuna. In that way this devotion operates, taking the support
of ignorance and shows me (who am) the seer as the object to be seen.
There is no mistaking the fact that there is only one (single) face and
it is visible ina mirror, the mirror being responsible for the apparent

PL atace) P n vision only sees one Moon and this is correct;

is illusion e E Ee a opns (here ore is really one)

he eye-disease called ‘Timir (fafax). Thus

everywhere, through this devotion I make myself the cynosure (to

the devotees) but that delusion of (myself being) the object of know-

ledge, which (even though it is not in Me), they fancy is 5 Me persists

because they are obsessed by ignorance. As de i 2 has

vanished now, the state of seeing inherent in the E neesii tits

into me, in the way the reflection merges itself into the original. The

XVIII. MOKSASAMNYASAYOGA 627

quality as gold is there unshaken, even though gold is mixed with
alloy; yet when the alloy is completely burnt out, the residue is pure
gold. Is not the Moon the very same even before the Full Moon
night? (The only difference is that) on the Full Moon night she gets
complete (in all her phases). In that way what is seen through know-
ledge is only myself. When I am thus seen it is myself (complete having
secured my own self), and in sucha state, the intermediate phenomenon
in the form of the state of seeing disappears. Therefore, I say that
this fourth (path of) devotion of mine transcends others involving
dualism (of the seer and the object of seeing), Oh Arjuna.

wea HTHÍWSUSTÉT aay Waker Acad: |
ad At edt Area far qeu u ux UI

55 “Through (that) Devotion he perceives in reality the (infinite)
magnitude and essential nature of My being ; and so, knowing
Me in My real essence, he subsequently enters therein. (1130)

You have by now heard, that the devotee who gets absorbed in me
through knowledge cum devotion, is only myself. In Chapter vil
I have declared with outstretched arms, Oh Kapidhwaja (sfera)
that the knowee is my very soul. This knowledge cum devotion being
the best, I preached it to God Brahmadev in the form of Bhagawata
Scripture, at the beginning of this universe. Men of knowledge
(Sankhyas) call it “recognition of the self’ («asifafxr) while the devotees
of God Shiva call it *the power" ( ), and we call it ‘the Supreme
Devotion of the Self’. The followers of the path of action (#4411)
secure this Devotion as the fruit of their labours at the time they get
united with Me; and then (to them) the entire universe appears as
fully pervaded by my spirit. Then are sunk asceticism along with
discrimination, the fetters along with salvation, and activism along
with renunciation (or the consciousness of unity with the Self with
its counterpart). There remains nothing on the other bank (side),
all having been amassed on this bank, in the way the sky alone remains
behind (after the universal deluge) swallowing up all the four elements
(viz. earth, water, fire and wind). He becomes one with my real essence
which is clean beyond the reach of the means and (their) Rue spot-
lessly clear and enjoys the bliss of my own self. Note that this nie
ment of the bliss of the ‘self’ is like rushing on the part of the € M
into the sea and shining in its mingled state with the sea. Wit ‘te
clean mirrors placed facing each other, their reflections get unite

628 JNANESHWARI

with each other; in that way when the seeing agent gets one with Me

he can eternally enjoy the bliss of the self. Enough however of this:

with the removal of the mirror as also the disappearance of the
semblance of the face (reflection), the seeing agent abides by himself
happily alone: or with the disappearance of the dream after one gets
awake, one in that awakened state experiences his own single state
and enjoys that state of singleness all alone without anyone else’s
company. (Of the same type is the enjoyment of the bliss of the 'self").
To such as might say that once one is identified with a certain object,
he cannot enjoy that object, we ask “How can a word be uttered by
a word"? Is it, that in the country of such, the Sunshine is seen in
the light of a lamp? or does it become necessary to give a supporting
(forked) prop to the sky? Can a King enjoy the position of royalty,
unless he possesses the attributes necessary for a king? Or can dark-
ness ever hold in embrace the Sun? How could a thing have any
conception of the sky unless it be the sky itself? How could one
parade an ornament prepared of Gunja (41) as one of gems? There-
fore one, who never tries to identify oneself with Me, can scarcely
have any idea of what I am. In the case of such a one the possibility
of his enjoying my devotion must verily be ruled out. Therefore I say
that one following the path of activism, (first) becomes one with my
essence and then enjoys the bliss of my ‘self’, in the way a young woman
enjoys (the exuberance of) her youth. A wave in its entirety kisses
the water, the splendour in its entirety shines in the Sun, or ether in
its entirety pervades the cavity and rolls in it: in that way one following
the path of activism gets one with my essence and abides there wor-
shipping me passively without any manifest action, in the way a gold
ornament does, in regard to gold, or in the way the fragrance ever
abides in the sandal wood and without doing anything spreads out,
or in the way the Moon-light is invariably associated with the Moon.
In that way, although activism finds no place in non-dualistic spiritual
Principle, yet there is the devotion that finds a place in it, and this can
be realized through personal experience alone, it being inexpressible
2: UM nee ue whatever he talks under the influence of en-
E canine mM MAN he has attained in his past lives,

it-the talking agent being 5 fact = ex po us A pus

possible when the talking agent dE uds een CETRA

A a g meets none else but himself, and in

2 est (way of) singing of my praise is only silence.

Therefore, when such a devotee “talks” : i
myself, and then the silence S" the talking agent is only
: (on the part of the devotee) comes to

XVIII. MOKSASAMNYASAYOGA 629

fruition and his silence amounts, in principle, to singing my praise.
Similarly, O Kiriti, whatever he (the devotee) looks to through his
intellect or vision-that looking pushes aside the object of vision and
shows the agent only his own ‘self’. The seeing agent sees the same
face (when looking) into a mirror as existed before (looking into)
the mirror, in that way the looking on the part of the seer makes him
view his own ‘self’. With the disappearance in this way of the object
of vision what the seeing agent sees is his own ‘self’. Since there thus
remains nothing else but the seeing agent, the attribute of seeing has
no locus and significance. A woman seeing a lover in a dream and
moving forward (also in a dream) to embrace him, should just then
get awake and find herself all alone with neither the dream nor the
lover, (or) when fire is kindled through the friction of two pieces of
firewood, there is an end to all talk of duality (viz two pieces of fire-
wood) fire alone remaining on the spot; (or) if the Sun were to go
out to grasp his own reflection (in water) the primary thing (the
Sun as fara ) would lose its significance; in that way, when one getting
united with my ‘self’ goes to embrace the object to be seen, then the
(act of) seeing as also the object to be seen both disappear. As the
Sun goes to shed his light on the darkness, there remains no darkness
at all on which to shed light; in that way with the seeing agent getting
one with my essence, there remains no object to be seen in the object
of seeing. Then such a state, in which there is pure existence left,
and of which one cannot say that it is the product of seeing or not
seeing, is my real vision. This vision, O Kiriti, he (devotee) secures
with his meeting any object whatsoever, and then he enjoys for all
times this vision which transcends the seeing agent and the object
to be seen. He remains ever unshaken, having merged in the essence
of my ‘self’, in the way the sky never shakes being fully Stuffed as
it is by itself. Water being stuffed everywhere at the world dissolution,
uniformly remains still as one sheet of water having no scope either
for a flow or a current; in that way the self, (of the devotee) being
fully stuffed in the Supreme Self, becomes all still. How oe the
legs go in advance of oneself, or how could the fire burn itself, 2
how could water bathe itself? He (devotee) having entirely merge
into myself, all his movements such as going out or coming in, ee
to a standstill, and this state of cessation of all movements is the
pilgrimage to my monistic state. However fast a TEE pe EP
upon water it cannot encroach on land. Its (wave's) PM :
Sidence, its locomotion or means of locomotion is not mp ut one
and the same mass of water. However big (the volume of) the surging

630 JNANESHWARI

tide of water be, its watery condition remains unaffected, with the
result that the oneness of the waves with it, Oh Son of Pandu, never
gets disturbed. In that way, however widely he might drift away
on his own account, it (drifting) being all within myself, he, with all
his movements, only proves a pilgrim of mine. And were he to perform
any actions following the bent of his bodily disposition, it is only
myself that he meets with under the pretence of such actions. In
such astate, all the terms (such as) ‘action’ or ‘doing agent’ get eliminat-
ed, Oh Son of Pandu, and he becomes only myself—getting one with
my essence. The looking of a mirror into another is no looking at
all; or it is not possible to give a (gold) coating to gold; or it is no
shedding of light for a lamp to shed light on another lamp; in that
way, it is no doing (of action) at all, when the devotee looks upon it
(action) as identical with Me. When the phraseology "it should be
done” disappears while an action is being actually performed, the
doing of that very act amounts to ‘not doing it at all’. The aggregate
of actions having merged in me, ‘doing nothing’ is the designation
of my esoteric worship. Therefore, Oh ‘Kapidhvaja’ (an epithet of
Arjuna) ‘doing nothing’ is also brought about through activism and
he (the devotee) worships Me following this (model of) great worship.
In short, whatever he talks is (singing) my own praise; whatever he
looks at, ismy own vision, or wherever he goes to, is my own movement,
I who transcend dualism; whatever he does is all my own worship,
whatever he contemplates upon, is repeating in a muttering tone
(ST) my own name, and his abiding in peace is enrapt concentration
of meditation of my own self (Hf). A (gold) bracelet is invariably
associated with gold; in that way, he through his devotion, is inextric-
ably linked with me. My devotee remains united with me in the way
the waves inhere in water, or the fragrance does in camphor, or the
brilliance in the gems, or a piece of cloth in the threads, or an earthen
pot in the clay. With such exclusive devotion, he views me the all
seer in all objects as his own. He dances (in a state of ecstacy) setting
himself up as a great personage (AST ) on account of his self experience
oe ee that I, the all-seer, am all that visible universe
(and) E E ae oe with such attribute viz. the field knower
slumber). After actuall n pu wo EAM EA ae
the semblance of seit Se ll EQ edente Ta
after melting an ornament th 3 E E ERTES rA
was different from gold: DOM CRI gu oF theni (Open

gold, or no one takes up a ripple (in that form)

XVIII. MOKSASAMNYASAYOGA 631

knowing fully well that it is nothing but water, or one taking an account,
in his awakened state, of the feelings that he experienced in the dream,
sees nothing but himself; in that way, he (the devotee) abides in the
experience that all that is felt as the object to be seen either in a mani-
fested or unmanifested form, is nothing else but my own ‘self.’ He
knows (about himself) *I am immune from birth and death: I am
eternal and immutable; I am the unique and Supreme (boundless)
Bliss: I am immovable and not liable to drop down (34T): I am
endless and beyond duality (Hee ); I am the first person and un-
manifested as also the manifested; I am sovereign Lord: I am beginn-
ingless and unwasting: I am fearless: I am the support as also the
object of support: I am the eternal seed innate and perpetual: I am
am immanent in all (mobile and immobile) and transcend all; I am
new as also ancient: I am void: I am complete: I am neither bulky
nor minute (atom-like): I am actionless and non-dual: I am as-
sociationless as also griefless: I am that Purushottama who is pervad-
able as also all-pervading: I am beyond speech (sound) and hearing:
I am formless as also Gotra-less (smi —without dynasty). I am
even, self-dependent and Supreme Brahman. In this way, he knows
me as unique truly through his reflexive devotion as part and parcel
of his own self and also knows that he is that knowledge (viz.)—the
realization of the self. There remains only the state of his singleness,
once one gets awake and the semblance (of what he saw) in the dream
disappears; and this he knows by himself alone: or when the Sun rises,
he (thereby) is also himself and thus proclaims that the displayed
and the displayer are not different. In that way with the disappearance
of the objects of knowledge, there remains only the knowing agent,
and one that knows this is also himself (alone). He further realizes
that the power—knowledge that knows the state of monism is also
myself. Then he comes to know that the self, which is above monism
and duality, is undoubtedly my self: and when he actually gets ex-
perience of this, he enters into me, the realization (on his part) that
‘I am he’ getting dissolved in the tranquil state arising out of his ex-
periencing the bliss of the self in the way one cannot say what state
he might actually be in, when the realization of the fact of his remain-
ing all above by himself after getting awake (from sleep) vanishes,
or in the way it is immaterial if an ornament (of gold) is melted or
remains unmelted, once the state of gold in it 1s perceived with the
eyes, or when salt is dissolved in water the salt taste ade "n ed
but water having evaporated there 1s nO longer any liquid having
that taste. And then the term ‘he’ ceases to exist and there also remains

632 JNANESHWARI

no scope for the term ‘I’ and in this way the notions such as ‘he’ and
-T cease to exist and then he merges into my existence. When camphor
is getting burnt it is called fire, but when both the camphor and fire
disappear there only remains behind the eternal sky: or just as
deducting one from one, the remainder is zero; in that way, what
remains behind after making proper adjustment (such as plus or
minus) of ‘is’ and ‘is not’ or ‘being’ and ‘not being’, the remainder
is myself. In such state, the terms ‘Brahman’—‘soul’ or ‘God’ strike
a discordant note in the harmony of the self; nay, even refraining from
speech i.e. silence (about Self) has no scope there. (The position
therefore that arises is somewhat as under): Its negation (silence)
should be described with full verbosity (d1&Wx ) without uttering the
word ‘no’ or it (Brahman) is to be cognised after setting aside the two
correlated notions of knowing and not ‘knowing’. Here the realiza-
tion should satisfy realization, the bliss should be enjoyed through
bliss, happiness should enjoy happiness. (Further) in this state benefit
secures benefit, lustre embraces lustre, surprise is fully drowned in
Surprise, the peace of mind secures peacefulness, the rest secures
rest and (self) experience goes mad owing to the state of experience.
In short that person secures the fruit of the pure and spotless ‘I’ ness
(cH Wal) owing to the growth of the beautiful creeper plant in the
form of “Karmayoga’ (even-tempered activism) and I become, Oh
Kiriti, the gem in the form of sentience, in the diadem on the brow
of the king of *Karmayoga' and reciprocally, he also becomes my
crown jewel: or liberation is the pinnacle ( raz) of the temple in
the form of *Karmayoga' and the expanse of the sky over this pinnacle
of the *Karmayogin': or the ‘Karmayoga’ is a fine road in woods
of worldly affairs, and the road reaches straight the town in the form
of union with me; or he reaches with great speed the ocean in the form
of the bliss of the Self by moving along the Ganges in the form of
knowledge and devotion having joined it (the Ganges) through the
brook of ‘Karmayoga.’ ‘Such is the greatness of the path of even-
tempered activism, Oh you clad in excellent armour, and it is for this
that I preach it to you over and over again. I am not such a one as

one could secure through means such as suitable time, place and

appurtenances, but I already exist in all in my entirety. Therefore
it is not necessary to under

no go any hardships in order to secure me.
E. I em truly be secured through these means (viz. through even `

pered activism). The tradition of the institution of a. preceptor
and a disciple has sprung P

up only for knowing the way to s
ıp oni ecure me.
There exists ready, Oh Kiriti, i) hidden treasures d the womb of

se

DN ee

re

i |

XVIII. MOKSASAMNYASAYOGA 633

earth, ii) fire (in latent form) in firewood, and iii) milk in the udder
of the cow; yet one that makes efforts secures them: in that way,
although I am existent, 1 am (to be) secured through efforts. Were
one to ask why God is (at this stage) referring to the means after having
so far discoursed on the fruit, the answer is as follows: The main
function of the Gità teachings is to expound in all its bearings the
means of attaining liberation; the means mentioned in other scriptures
are not necessarily authoritative. The wind disperses the clouds
(and makes the Sun visible); yet it cannot create the sun: the hand
can put aside the moss (from the water-surface), yet it cannot create
water. In that way other Scriptures only remove the dirt of ignorance
that places obstacles in the way of attaining the ‘self’. Therefore
all these Scriptures are only 'tubs' (TÌ ) for washing out (destroying)
the dirt of ignorance. Beyond this they have no authority inde-
pendently to grant the realization of the ‘self.’ When these Scriptures
are asked to prove their veracity, the place where they go to (for
reference) is this ‘Gita’. When the Sun adorns the East, all the other
directions also get brightened; in that way the Gita Scripture, that
is sovereign among other Scriptures, has provided them with a patron
(aata). In its previous parts (of this Gita) this leader of the Scriptures
has described in detail different means through which the Self (Soul)
could be secured. But ShriHari, holding witha feeling of compassion
that Arjuna could hardly grasp the subject matter at the first hearing,
is going to discourse on it over again, (yet) in brief, to have it impressed
indelibly on the (mind of the) disciple. And now that the concluding
stage of the Gita has simultaneously been reached, he is stressing the
unity of purpose (underlying the doctrine) which is found at the begin-
ning as well as at the end (of Gita). Diverse extraneous problems,
the discussion of which was relevant to the occasion, cropped up in
the interval, between the beginning and the end and authoritative
conclusions were drawn and made clear in regard to them. Some
might take it, without a proper grasp of the various references So
and post), that all those conclusions form the main ape an

proper subject matter of the Scripture; but those are Ea Tuba
and subsidiary theories and conclusions coming in as ups’ to

make complete the principal ones, and with their help the beginning
and the end (of the Gita) are made to harmonise with each other.

Here the destruction of ignorance is the mam. topic, MEE T
i ion i i ing the mean
of liberation is the fruit, knowledge being ng th
i j :«coursed in various ways in this
two, and this sole subject has been disco
big work and is being repeated but in a couple of words only (very

634 JNANESHWARI

briefly). With this end in view the Lord got prepared to discourse
on the means (to attain the fruit), even though the fruit has actually
been secured.

adnata WT Fatt AGATA: |
AMA WIT TAA u wd

56 “And even though-in dependence upon Me-he keeps on ever
performing all activities, (nevertheless), through My favour,
he wins the Eternal and Immutable Dwelling place. (1246)

Then the Lord said, “Oh Great Warrior, the Karmayogin (one
taking to even-tempered activism) with firm faith in Me becomes my
own self, and abides merged in Me. He worships Me with flowers in
the form of performance of his duties, and secures as a favour ( 3013)
in return of this worship, firm affection for knowledge. With this
affection for knowledge in his grasp, his devotion towards Me flouri-
shes and he becomes blessed through complete identity with my
Personality, secured as a result of his devotion. He follows me - his
own Soul - who sheds light on the universe, knowing full well that
he is stuffed up everywhere. The salt drops its separate existence
and integrates itself with water; or the wind blows and (finally) rests
quietly in the sky: in that way he abides in Me bodily, in speech as
also mentally, and even were he on rare occasions to do any prohibited
act, such acts whether auspicious or inauspicious would be invested
with a uniform quality on account of realisation (on his part) of know-
ledge in regard to myself, in the way a flow of dirty street-water as
also a big river both assume the same sanctity when they merge in
the holy Ganges. The distinction such as sandalwood and other
inferior sort of wood lasts only so long as they are not embraced
and devoured by fire; or the distinction such as five points fine and
sixteen points fine in gold remain so long as both do not come in
contact with a Paris; in that way the distinction such as auspicious
and BBAUSEICIONS is felt so long as they do not secure my all-pervading
Ee ee eli one ne
all his actions, Oh Kiriti Tm aor ae pasvinesting wih Wr
pada’ @T4s44=-the Batis of Te oe OR BEET on ine RENE

rth of the four states of Mukti-

abso eee into the essence of the Brahman). He attains that im-
p ole state of mine, which never gets wasted on account of
place, time or nature: Nay,

Oh Son of Pandu, does there exist any

XVIII. MOKSASAMNYASAYOGA 635

lack of (covetable) gain where one has secured the favour of mine
own viz, of the very Soul?

ace dmi wf deren Wen |
atari wfegu aad AT YE II

57 "Having in thought dedicated: all activities unto Me—making
Me thy final goal-and cultivating equanimity of spirit, do
thou uninterruptedly fix thy mind in Me.

It is for this, Oh Dhananjaya, that you should renounce into myself
all your actions in their entirety, viz. dedicate them all to Me. But
that renunciation, Oh Warrior, should only be of such (actions) as
could be renounced (and not such as the day-to-day and other enjoined
actions as could not be renounced). You should engage your mind
in the contemplation of the Self. On the strength of that contempla-
tion you will be able to see clearly in Me your own self-as separated
from the actions. You will also see as being far away from yourself
that Prakriti-Maya (Illusion) which is the source (birth place) of
activism. Prakriti cannot however remain distinct from the self
(soul) in the way the shadow cannot remain distint from the original
object. In this way, when Maya (illusion) is destroyed, there will
be brought about without any effort, complete renunciation of actions.
Then, with the elimination of actions as a class, there will remain
behind only ‘I’, the pure Self (soul), and then there will abide faithfully
with the soul, the intellect as does a chaste wife. When the intellect
thus abides wholly and with unswerving devotion in Me, the mind
even begins to worship Me casting off its normal activity (fickleness).
In that way you should always be doing something that will make
(your) mind remain steady in Me, shearing it of all its wayward ten-

dencies.

afa: wdgnifr moa RARA |
aa aq aiana afa aaa 0 Xs oi

58 “With thy mind fixed in Me, thou wilt, through My grace,
cross all obstacles; but in case, through (false) notion of

, z then shalt thou perish.
self, thou dost not give heed unto Me, then sha i ps

When I am thus stuffed in your mind through whole-hearted devotion,

636 JNANESHWARI

know it, you have gained my favour in its entirety. Then you will
feel as being happiness-giving although they actually be pain-giving,
all those very homes of miseries that make you undergo the dreadful
births and deaths. When the vision gets the support of the light of the
Sun what could darkness do there? In that way, one whose life-
particle ( faa" -living state) is leavened through my grace, what fear
is there for him to get affected by the goblin in the form of worldly
affairs? Therefore, O Dhananjaya, you will be able through my grace
to get out of the wicked tangle of mundane existence. Now, were
you through self-conceit not to allow my talk even to touch the border
line of your ears (hearing) or mind, then although your pristine nature
be eternally free and imperishable, that will be all unavailing and the
dreadful blow of bodily conceit will fall heavily on you and you will
hardly have a moment’s relief while suffering from self-destruction
at every step as a direct consequence of that bodily conceit. Were
you not to-give any heed to what I say, then you shall have to face the
dreadful calamity of living a life which is worse than death (a living
death).

Taser W OUI Stat WERE |
frag cram stent frateafa nn ve it

59 “That (false) notion of self resting upon which:thou art think-
ing. ‘I will not fight’: futile is this resolve of thine: thy
inborn nature will (perforce) compel thee. (1278)

Were you to nourish the conceit discarding discrimination, in the.
way one should nourish the fever by hating medicine, or should
nourish darkness by hating light, or were you through conceit to
label (name) your body as ‘Arjuna’, and those of others as ‘My own
kinsmen’, and the battle as ‘sinful act’, — and after applying these
labels, persist in (your) desperate determination, O Dhananjaya,
that you would not fight, yet, your inborn nature would defeat that
determination (of yours). Moreover, is there any substance (from the
standpoint of metaphysics) apart from phenomenal appearance
(Maya) in the line of thought (you have adopted) viz. ‘I am Arjuna,
these are my kinsmen and to kill them is a great sin?'. (It is also
queer that) you should be first prepared to fight and then should take
up arms (in your hands), and then ultimately take recourse to a false
ponents! to avoid fighting. Therefore, your talk of not fighting
is all futile and untenable judging even from the worldly point of

XVIII. MOKSASAMNYASAYOGA 637

view. That very Prakriti (inborn nature) will make the determination
(not to fight) of your mind, totter down.

eaa mieu frag: a mmi
ad teats ater aftorerasiisht qq ou go UN

60 “Constrained, O Son of Kuntt, by thy own inborn urge to act,
what thou, through self-delusion, dost not wish to do: even
that thou wilt do in sheer helplessness. (1286)

Were one to (try to) swim towards the West when the current is
flowing Eastward, it would be simply perverse on the part of the
swimmer, the (powerful) current would drag him down along its
own line (direction) of flow. Were a grain of rice seed to say that
it would neither germinate nor grow as rice, could it go against (its
own) nature? In that way, Oh you wise one, (your) inborn nature
formed of the Kshatriya tradition, would make you rise up, and
(your) protestation viz. ‘I would remain passive at this stage’, is

_ sheer perversity. Bravery, high spirit, mindfulness, and other qualities

have been bestowed upon you while getting born, by your (Kshatriya)
nature, Oh Son of Pàndu, and so that Prakriti will not permit you
to sit quiet, Oh Dhananjaya, unless you do actions conforming to
the group of your (inherent) qualities. Therefore, Oh Kodandapani,
(sEravewrfl-one with a bow in his hand, Arjuna) being fettered by the
(Kshatriya) qualities, (mentioned above), you are bound to follow
the traditional duties prescribed for the Kshatriyas, and there is no
doubt about it. And were you, without taking into account your
birth and origin thoughtlessly to take a vow not to fight, you would,
I feel sure, do (fighting) in spite of your persistently saying that you
would not do anything, in the way one bound hands and feet, and
put into a chariot, travels over far distant lands (faxa) even though
hé himself does not walk. Why did you give fight when Uttara, the
eldest son of the King of Virata, began to flee (from the battle-field)?
That very Kshatriya nature of yours (that made you fight then) will _
make you fight (even now). You made Akshouhinis eefa =
made up of 218700 units in the army) of great warriors eat dust in
the battlefield, and that very nature of yours will make you fight
here, Oh Kodandpani. Oh, does a patient ever like illness? 2;
does a poverty-stricken man ever like poverty? Yet, cherr oiin
i esti
destiny makes them suffer these. That destiny ler no a trent y
(in your case) working as it does, under the control oi Go ighty,

and that God Almighty is in your heart.

638 JNANESHWARI
fae: mimi Gea fof |
amaa AAA maea ATAAT d & N

61 "The Lord, O Arjuna, dwells within the heart-region of all
beings, causing, through (His) Wonderous Power (Maya),
all the beings to whirl round (as though) machine-mounted.

(1299)

The Sun, in the form of God, with thousands of rays in the form of
sentience, rises in the great sky in the form of heart region of all the
beings. He sheds light on all the three worlds in the form of the dif-
ferent states of life (wakefulness, dream and deep slumber), and
awakens the wandering beings (souls) deluded through the wondrous
power,—Maya. He sheds his light on the fully blown lotus flowers
in the form of sense-objects, springing in the lake in the form of all
visible objects in the universe, and makes the black bee, in the form
of the being, with six feet in the form of five senses and the mind, feed
itself on the lotus. This metaphor apart, God abides in the hearts
of all the beings and shines (manifests Himself) there under the cover
in the form of egotism of the beings. Staying inside behind the curtain
in the form of delusion (Maya), he plays the wire-puller and makes
dance outside, the shadow-pictures of all the diverse orders numbering
84 lakhs. He invests all beings—from the very God Brahmadev
down to the lowest insect—with body-forms according to their
respective merit. The body-form which is displayed before the creature
(soul) and which is commensurate to his merit, assumes ‘I’-ness
and it (the ‘I’ notion) gets complete hold over that body. A thread
should get entangled into another or a grass blade should bind another
one, or a child should try to grasp its own reflection in water: in that
way, the soul develops and a sense of identity with its own shadow
in the shape of the body-form and the feeling that the body-form is
the soul starts pulsating. Thus He (God Almighty) makes the being
hold fast to the mechanism of his body-form and then he moves the
nee eee eee see Iben the being gem mor
thread in the ae of ud B ie Pd B un pP peret
a ni ede Turk s of the past lives, with which he is inde-
A M ed. In that way, Oh Dhananjaya, God makes the
beings whirl round and round between the Heaven and the Earth
in the way the wind makes hay whirl round and round in the sky:
The beings set about their activity (in the world) ne diet by the
Divine authority, in the way (a piece of) iron is set in motion (moves

XVIII. MOKSASAMNYASA YOGA 639

in a circle) following the attractive power of the loadstone. The
ocean and the others indulge in their frolic through their proximity
to the Moon, Oh Dhananjaya, viz. the ocean gets in full tide, the
Moon-stone begins to ooze out, the night lotus begins to blow itself
open, while the bird Chakora feels jubilant. In that way God Almighty
makes the beings dance in different ways following the primal nature
(as determined by their respective destiny) and that very God abides
in your heart. That inner urge, which not allowing itself to be identified
with Arjuna, rises up in you—that feeling of I-ness—is the real aspect
of God. Therefore, that God will (as of certainty) set the Prakriti
to action and that Prakriti will make you fight, even though you may
(wish to) fight. Therefore, God is the sole Lord—master, and he
directs the Prakriti, (it is but proper that) you should permit your
organs to function freely in harmony with the constitution of your
Prakriti. Thus whether you should or should not act (fight), you
should leave it all to the Prakriti—that Prakriti which works under
the authority of God that dwells in your own heart.

aaa snp Tes Werde WIEN |
ATTA TR Aft vare eA APTA |i $3 N

62 “Unto Him alone, therefore, do thou repair for shelter, O
Scion of Bharata, with thy very being; through His grace
thou shalt attain to the Supreme Peace and the Abode Eternal.

(1319)

(Therefore) you do surrender yourself completely to him (God)
with all your Self in speech, mind and body, just as the Ganges sur-
renders itself to a sea. Then, through His grace, you will be the
Lord of the Lady in the form of tranquillity and remain pleased in
the bliss of the essence of the self, where the creation gets created,
rest gets rest and experience gains experience. You will be the King
of the seat of your self, getting unwasted”’; spake the Lord of Lakshmi

to Partha.
sfa W aan TENTE AAT
farada muregfa TAT FEU ER Ul

63 “Thus unto thee has been recited by Me this doctrine which

is more mysterious than mystery (itself): ponder over it

well and fully, and ( thereafter) do as thou willest. (1323)

The celebrated Gita is the very essence of all literature and it will

- 640 JNANESHWARI

secure for you the gem in the form of the Self. In the metaphysical
part of the Vedas, it is described under the great name "knowledge?
and has consequently secured a great fame in the world. The intellect
and other means of obtaining mundane knowledge are only the
reflected tiny rays derived from that (knowledge) eye through its
light, and I, the all-seeing, am also revealed entirely through that
very knowledge. And this is the knowledge of the Self : it is the most
secret treasure of myself, the non-manifest. Yet how should I hide it
from you? And it is for this, Oh Son of Pandu, that I have handed
over this secret hoard to you, my heart being overwhelmed with
compassion for you. A mother infatuated with affection for her
pet child talks quite freely with such a child; how could my affection
for you (which is of that same type) not make me do the same? I the
all-knowing have communicated to you, Oh Dhananjaya, that which
is definitely true, after giving it an all-round consideration, in the
way the sky should be strained, or the nectar should be stripped off
of its rind or the lamp should be made to come safe out of fire ordeal
(faerat), or the eyes of the Sun, with the light of whose rays even
an atom in the region under the earth becomes discernible, should
be treated with Divine collyrium. Now it is for you to decide for your-
self what is proper (for you) and after doing it, to act as you like." On
hearing these words of the Lord Arjuna kept silent, at which the
Lord said again, “You seem to be a thorough one." “Were a hungry
person to feel shy before one serving him food, and to say that he
has had a full feed, it would be entirely his own fault if he had (in
consequence) to suffer from hunger. In that way, having met (with)
an all-knowing preceptor, were one to feel shy and not ask to be
enlightened upon the nature of Self, one would only be deceiving
one's self and be open to the sin of self-deception. From your silence,
Oh Dhananjaya, it appears to me that you desire that I should once
more summarize the doctrine of knowledge in its entirety." At this
Partha said, “Oh generous Lord you have correctly read my mind:
to speak (the truth) is there indeed another knower (different from
you? Others (the rest) are but the objects of knowledge, thou alone
art the only omniscient person inherently. Is there any point in
describing the Sun as being the Sun?” Hearing this Lord Krishna

said, "What you appear to have comprehended of Me cannot be
called insufficient or incomplete (description). i

aA WI: TY A WeW za: |
zA p zefafa act aem d fart ey N

41

XVIII. MOKSASAMNYASAYOGA 641

64 “Yet again listen to My ultimate word, which is the secret of
all secrets: thou art intimately loved of Me, and so I shall
communicate what is to thy weal. (1341)

Now you do listen once again to my plain and clear talk with spacious
(keen and receptive) attention. It is not (such an ordinary) subject
as I should speak about because it is worth communicating or you
should hear because it is worth listening to: but it is in fact your own
good luck (and nothing else). The young of a tortoise is supplied
with feed (milk), Oh Dhananjaya, from the vision of its mother;
or the (cloud in the) sky becomes the water carrier at the home of the
bird Chakora. In that way, (it is like) getting the fruit, on the very
spot, of an action that has not been performed at all. In short, is
there anything in the world that is beyond the reach of a man when
fortune smiles on him? Ordinarily, that which enables one to escape
from duality, and is fit to be enjoyed at the home of the union with
the Self (Monism) is, remember ye, this esoteric doctrine (knowledge).
Oh beloved one, that which becomes the subject of love, that is not
burdened with any formality, is nothing else but the soul (self) itself;
be sure of it. We cleanse a mirror, Oh Dhananjaya, that we have to
look into; and we do this not for the sake of the mirror but for our
own sake. In that way, Oh Partha, what I am speaking is for my own
sake alone, you being only an excuse: is there anything like “I-ness’
or ‘You-ness’ between us? I am telling my heart’s secret to you,
my very soul. It is in fact an inveterate hobby with me to be after
my exclusive devotees. The salt gets deluded, Oh Son of Pandu,
while surrendering itself completely to water and feels no shame in
merging its individuality wholly into it. In that way, since you never
know to keep away anything (secret) from me, how should I keep
(secret) anything from you? Therefore, you do hear that great secret
talk of mine, before which all secrets of the universe pale into utter

insignificance (prove only vividly open):
AAT HA WA Aaa Al TAGE
aragerfa act sfera fratsfa Au xou

65 "Infix thy mind in Me, be devoted to Me, offer service unto
d Me: so wilt thou assuredly come

Me, render homage unto
right unto Me. This Ipromise thee, (as) thou art dear B ue

pervading God-the object of all your

7

You do make me-the all-

642 JNANESHWARI

dealings, external as well as internal. The wind abides mingled
throughout the sky, in that way you be within me in all your actions;
Nay you make your mind my exclusive home (i.e. do not allow your
mind to think of anything except myself at all times) and keep your
ears stuffed up with exclusive hearing of my own praise. The saints
purified by the knowledge of the self are but my own miniature forms:
let your vision look fondly at them as a loving husband looks at
his wife. I am the abode of all the objects and therefore (you) direct
your tongue eternally to be fond of (uttering) my name, and keep
it alive in that way. You do arrange all (your actions) in a way that
all the actions of your hand and the movement of your feet, are all
solely on my account. Whatever actions, Oh Son of Pandu, you
perform by way of obliging your own people (kinsmen) or strangers,
will constitute the sacrifice through which you will become a good
sacrificer, whom I shall own as my own. How far I should proceed
teaching you things one after another? You do assume for yourself
the position of a servant, and look upon others as my own forms and
as such fit to be served. That will banish (from your heart) all hatred
for beings and thus make you pay me homage (lit. salute) everywhere.
Your life will be fully charged with my spiritual Presence. And then
there being total absence of a third party in this buzzing world, it
would bring about (the great bliss of) complete privacy for you and
for me. Then, whatever state of things might arise, there would
remain only Myself for you and yourself for me, to enjoy each other's
company, and then our mutual happiness will automatically be
enhanced: and then in that state, in which the bar in the form of the
third party is removed, you will in the end be one with my essence,
merging in my Person. When water is dried up, what is there to
obstruct the reflection (that was in the water) from going and merging
into the original disc (of the Sun or any other planet)? Or who is
going to cause obstruction to the wind merging into the sky or what
can prevent the waves merging into the sea? It is only on account
a ee e m pea I appear distinct: when therefore the
certain. (You) do not RM m uM POUR Ma
ea e

; e amounts to swearing only by my
self; but real love makes one forget bashfulness! Otherwise. one who
is the very object of knowledge, and who is Doe i ffairs
on account of whom this world sembl yopsa

ance is felt real, and whose
command conquers even the destroyer- that one-Myself-God, the

XVIII. MOKSASAMNYASA YOGA 643

Satyasamkalpa (a4 W«eT-one whose will cometh to pass) and the
Father who is ever watchful in regard to the weal of the entire universe
-why should He stoop to (such) objectionable swearing? But Oh
Arjuna, I am fondly enamoured of you and have discarded the insignia
of Godhood, with the result that I have become half (imperfect),
while you have (on the other hand) become complete (perfected
being steeped with my Spirit). This is like, Oh Dhananjaya, the king
swearing by himself for securing his own ends". On this Arjuna
exclaimed, “Oh God, you should not indulge in such extravagant
talk: our cause (the goal of salvation) is served through the remem-
brance of your name alone. You have settled down here to advise
me and while doing this you resort to swearing: where is (thus) a
limit to such a humorous acting on your part? A small ray of the Sun
blows open a garden of lotus flowers, but on that excuse the entire
world gets lit. The clouds shower (copious) rain that cools down the
earth as also makes the sea full of water; (to say that the rain comes
for) satisfying the thirst of the bird Chakora is only a pretence. Is it
not, therefore, incumbent to say that I am only an excuse for (the
bestowal of) your generosity, Oh you the King of donors and the sea
of kindness." The lord said on this, “Let that alone. This is no
occasion for such a say (praise). The means which I have preached
you will undoubtedly make you attain Me. A crystal of salt gets
dissolved the moment it is dropped into the sea; is there any reason
for its remaining undissolved? In that way by worshipping me
everywhere in all created things (wherein my indwelling spirit exists)
and seeing my Presence in all things, you will completely lose your
egotism and be only myself. I have thus shown to you how the range
of means goes on widening-beginning with action and culminating
in attaining me. First you have to dedicate all your actions to me,
Oh Son of Pandu, and then the Divine (lit. my) peace will descend
on you at all times and places. Afterwards when you have got full
realization of my knowledge through this grace (i.e. Divine peace)
of mind, you shall assuredly be merged in my Divine Form. In such
a state then, Oh Partha, there remains no distinction, such as the
end (to be attained) and the means to attain 1t: nay, there remains
nothing else for you to do. You have all along been dedicating all
your actions to me with the result that you have today secured my
i e of mine, all obstacles in the
grace and on the strength of this grac
i be removed. Once I am caught by
way of fighting (on your part) will $ lurch: “Thi e
fascination for you, I shall never leave you in the lurch. P is | :
doctrine of Gita which I have delivered to you by advancing logica

a

644 JNANFSHWARI

arguments backed by Scriptural authorities—the Gita which is
capable of destroying Nescience along with (the display of) mundane
existence and which makes my sole Presence visible (to my devotee)
in all things. I have (also) preached to you in various ways the know-
, ledge of my ‘Self, and with the help of that knowledge, I have enabled
í you to drop off all ignorance which has led you wrongly to this delusion
(which makes you prate about) religion and non-religion.

aunty measa ATH ALT TT |
ag car aaa wrerfen fa WT Ya EU

66 "Relinquish all (so-called) ‘duties’, and unto Me alone as
shelter, betake thyself: I shall release thee from all ‘sins’
whatsoever. (1390)

Hope gives birth to pain, or slander to sin, or misfortune to poverty;
j in that way ignorance (Nescience) creates religion and non-religion
! leading to Heaven and Hell, and therefore abandon it all (ignorance)
‘completely through knowledge. By holding the rope in hand, all
delusion of its being a snake disappears; or the home and other
mundane affairs (seen) in a dream disappear by shaking off sleep;
or with the disappearance of jaundice the moonlight ceases to appear
yellow; or with the recovery from a disease the tongue (mouth)
ceases to have bitter taste; or with the end of the day, the mirage
disappears; or with the firewood, the fire (latent in it also drops down).
In all these ways you do drop down all that Nescience which brings
! forth the humbug of religious and non-religious acts, and then you

! will have relinquished therewith all notions of good and evil. And with

‘the elimination of ignorance, I myself alone remain behind auto-
matically. With the dropping down of sleep along with slumber,
one remains all alone by himself; in that way (with the departure
of ignorance) nothing else distinct from myself remains behind, the
entire range of visible creation appearing to his (devotee’s) vision as
identical to his Self. Getting completely one with Me, keeping no
distinction whatever as regards one’s own individual Self. is what is
- complete surrender unto Me. With the destruction of the earthen
- pot, the sky (cavity) contained in it (disappears) and merges into the
wide sky: in that way, surrendering completely unto Me brings
about union with My essence. (Therefore) surrender yourself, Oh
Dhananjaya, completely unto Me, in the way gold beads merge
into gold or the waves merge into water. The (supposed) submarine

XVIII. MOKSASAMNYASAYOGA 645

fire surrenders itself unto the sea keeping intact its individuality,
Oh Kirit, and it does not desist from burning it (sea): you should
not follow that course. To surrender completely unto Me and at the
same time to maintain individual existence distinct from Me is abo-
minable (fq), and how would the intellect not feel ashamed of holding
this view (such a talk) were it to say so? Were a common female
servant to succeed in winning the love of a King, she too is raised to
his (Royal) position! That a being attaining Me the Lord of the
Universe—and (simultaneously) not being able to snap the fetters
of his existence as a distinct personality—is a wicked talk to which
you do not even lend your ears. Therefore becoming one with me,
one automatically renders service unto Me, and you should act in a
way that the (aforesaid) service will be in your possession Git. in
your grasp) through this knowledge (of complete identity). Once
the butter is churned out from the buttermilk, it cannot again be
mingled with it, even though it is put into it (buttermilk): in that way,
once you surrender yourself unto Me with perfect monism, then as
natural corollary, matters relating to religion or non-religion (good
or evil) will not even touch you. Iron gets rusted and reduced to dust,
but once it associates with a Paris and gets converted into gold,
no dirt can even touch it (iron); once the fire is kindled by friction,
by rubbing against each other two pieces of firewood, the fire cannot
remain again shut up (latent) in the fire-wood. Can, Oh Arjuna,
the Sun ever see darkness, or can dreamy delusion be experienced
again after awakening? In that way, once absorbed in Me, can there
remain any reason (for one) for remaining distinct from my universal
Self? You need not, therefore, harbour any other idea in your mind,
and I shall be all what you call your merit and sin. The mark of the
entire bondage is sin and it exists through duality. That can be des-
troyed through the knowledge of myself. Salt falling into water is
completely converted into water; in that way, you, who have already
surrendered yourself unto Me, unreservedly would be like that (viz.
become one with my essence). And when this takes place you will,
Oh Dhananjaya, automatically enjoy liberation. You do own me
as being entirely yours and I shall liberate you through my eee
You should therefore, henceforward, leave off all anxieties; you only
i od Talent, and surrender

do realize Me through knowledge, Oh you g0 eni 2
ively unto Me." So spake Lord Krishna—the Omni-

yourself excuse i t. Then extending his
form, the Omniscient and the Omnipresent. ae
dusky left arm, adorned with a bracelet, he embraced the ae anos
devotees, who had already surrendered himself unto Him. ihe

646 JNANESHWARI

embrace was only a pretext for giving his own essence (to Arjuna),
which could not be reached either by words or by intellect, and from
which the words having pulled back (restrained) the intellect, are
forced to beat a retreat (without reaching it). With the heart meeting
the heart, (the contents of) one (Lord Krishna’s) were poured into
another (of Partha’s). Partha was made his own (by Lord Krishna)
without snapping the (outward) duality. That embrace was just
like one lamp lighting another, and thus Psrtha was made his own
self (by Lord Krishna), without breaking (outward) duality. Then
there swept such a big flood of happiness over Dhananjaya, that the
Lord, even though all-pervading (big), got drowned into it. An
ocean meeting another ocean, doubles the volume of water, and part
of it rises up in torrential form in the sky (occupying it) for accom-
modating itself; in that way, the coming together of these two resulted
in neither being able to curb himself; who could know how it all
happened? Yet the entire universe got stuffed up (pervaded) by
Lord Krishna. In this way Lord Krishna expounded the Gita Scrip-
ture—the original thread (source) of the Vedas, invested with supreme
holiness on account of its (Gita’s) universal validity. You might
raise a doubt how the Gita is the origin of the Vedas, I explain to
you the theory underlying it, which is well-known. This (Gita) has
been expounded with asseveration through his own mouth by that
great Speaker of the truth (Lord Vishnu), with that very breath the
‘Vedas were born. Therefore what is said about the Gita being the
origin of the Vedas is but proper. There is yet one more proof of it.
That in which the future growth of a thing lies hidden without that
thing getting itself destroyed (i.e. preserving the innate form of the
thing) is what is called seed. The entire Vedas Gami) same as
(sequal) is made up of three pieces (&iz— parts viz. activism, worship,
knowledge) which are (stored up) in the Gita, just as a tree (is stored
up) in its seed. Therefore, I feel that the Gita is the seed of the Vedas,
and it is also easily preceptible. The three parts of the Vedas appear
clearly marked out in the Gita, in the way a human body is adorned
by ornaments of jewelry. Now I shall show you through (your own)
ADEL PA pofon of the Gita, the three parts such as
philosophy Asse in ihe em i A only dne preface to the
iheommotisamtivasphilodo shiva teachings, while in Chapter the
in Chapter 11 that accordi TAS Sears: It is (also) suggested
2 P ding to Samkhya nothing else but knowledge

is necessary for securing deliverance. Th inning i i
Chapter m of the subject coia besinning is made m
ject as regards the means of securing deliverance

ee

XVIII. MOKSASAMNYASA YOGA 647

for such as are fettered by ignorance. They (means) consist of the
avoidance of (fruit) motived and prohibited actions by those that
are fettered by the conceit of their body-form, and of the performance
by them without fail of the prescribed, day-to-day and occasional
duties (#4). This they should do in good faith-is the decision given
by Lord Krishna in Chapter m and this is what is called Karma-
kanda (wis) or the path dealing with activism. And how this per-
formance of the day-to-day etc. duties would help in snapping the
bonds of ignorance, was the point that worked in his mind (of Lord
Krishna), and he announced that when the fettered being reached
the stage of a ‘seeker’ (8) he should dedicate all his actions to
Supreme Brahman and continue performing them. According to
Lord Krishna whatever enjoined duties (actions) might be performed
through the agency of body, speech and mind—they should all in
that very stage be said to have been performed with the sole intention
of being dedicated to God. The discourse on how this motive-free
activism should be dedicated to God through prayers and sermons
is started at the conclusion of Chapter 1v and this theme of worshipping
God through activism has been continued right upto the end of Chap-
ter XI, entitled the ‘Vision of the Omni-form’. Here know this, as the
Devata-kanda (faa #1€-Division dealing with the Worship of
Deity), consisting of eight Chapters in which the Gita has cleared
up all obstacles (doubts) and has made the theme clear (to understand).
And by the same favour of God can be secured the true and tender
knowledge, through the instrumentality of the preceptor's school
(Hh wwarr).As we take it, Chapter xi teaches that this (knowledge)
should be increased through (developing) qualities like non-hatred
and non-arrogance. The theme preached in Chapters beginning with
the 12th and ending with the 15th is “the Ripe Fruit of Knowledge”
and this is preached in four Chapters ending with "'Upwending Roots

—The Jnànakanda (stris) Division dealing with knowledge). This
Shruti Scripture preaching the three divisions (Prats) has got itself
bedecked with jewel ornaments in the form of Gita stanzas, Chapter
xvi expounds the group of ignorance (ignorant ones) that bear yee
day in and day out towards the means of acquiring knowledge, the
means which alone yield the fruit of salvation; so the See
tures proclaim loudly, stressing that men must try without ee
win it (the fruit of Salvation). Chapter xvii conveys the ed 3
this enemy (the collection of vices) should be ene y a P
help of the Scriptures. In this way from Chapter I a ad

Chapter xvu, the Lord has discussed the Vedas born out of his very

648 JNANESHWARI

breath, and the 18th is the top chapter (faz) in which is drawn up a
summary of and the deductions drawn from, the discourse contained
in (the previous) 17 chapters. Thus the Bhagavad-Gita Scripture,
numerically formed (of chapters and stanzas) is the very Vedas in-
carnate, but superior to them in point of generosity (in regard to
imparting knowledge). The Vedas themselves are quite rich with
the wealth in the form of knowledge; yet none can equal them in
point of miserliness, since they whisper (communicate knowledge)
in the ears only of the first three (viz Brahmins, the Kshatriyas and
Vaishyas) of the four castes (*qdwi). They have remained quiet,
allowing no scope whatever to the rest of the human beings, viz. the
Shüdras and women (standing) equally affected by worldly affairs.
Therefore, it appears to me (Jnanadev) that in order to make up the
former deficiency and to be serviceable equally to all, the very Vedas
have assumed a different garb and have appeared in tlie form of
Gità-Scripture. Not only that but they became available to anyone
through the Gità-form, either by entering into mind through the
interpretations, or into the ears through hearing, or into the mouths
through reciting. A free boarding house providing food in the form
of liberation has (as it were) been opened in the market-place of the

‘worldly affairs and is available even to a dullard, writing out and
‘simply keeping with himself in a bookform, the Gita Scripture side

by side with one knowing it by rote and reciting it. The sky cavity
is the only space open for living freely in the atmosphere or for sitting
on the earth or for roaming about in the sunlight; in that way the
Gita is one, that gives equally to all that take its resort, without any
discrimination, such as the best or the lowest, the gift of getting one
with the Deity which makes the entire world feel happy (cool). Getting

afraid of the previous accusation (of being miserly) the Vedas entered

into the womb of the Gita, and got their fame fully purified and
brightened. Therefore Shri Gita is that form of the Vedas that can

J be grasped by all and which Lord Krishna has preached to the Son
- of Pandu. Milk is released (by the cow) from the udder for the sake

of its young, yet the entire household gets its supply; in that way the
entire world is rescued (from Hell) on the pretext (fiw) of the Son of
Pandu. The clouds come running with (rain) water out of kindness
towards the bird Chakora yet the aggregate of created things (world)
gets the cooling effect of it. The Sun rises every morning for the sake
of the helpless lotus, the eyes of the entire universe receive light from
him; in that way, on the plea of Arjuna the Lord gave an exposition
of the Gita and lightened the heavy load in the form of the ‘worldly

XVIII. MOKSASAMNYASAYOGA 649

affairs of the (people in the) universe. He is not (only) the Lord of
Lakshmi, but is (also) the Sun rising in the sky in the form of his
face and shedding light on the brilliance of the gems in the form of
the mysteries of all the Scriptures in the three worlds. All Glory to
that holy dynasty, which gave birth to Partha—who made himself
eligible for knowledge and offered its enclosure free to all. Let that
alone; the worthy Preceptor, Lord Krishna, then made Partha alive
to the sense of duality, seeing him getting absorbed in his own Self.
The Lord then asked "Are you, Oh Partha, convinced of the principles
of the Gita?”, to which he replied, “Yes, through your own Grace.”
The Lord again said, “It requires extra-ordinary strength of good
luck, to secure the secret treasure, Oh Dhananjaya, and (yet) there is
hardly any person who is able to enjoy the treasure already secured
through good luck. See what an amount of labour must have been
caused to the Gods and demons, to chum (the contents of) the big
pot of the size of the ocean containing unfermented (fait) milk:
their labours bore fruit in that they could see with their own eyes the
ambrosia that emerged but they failed in taking proper care of it.
That (ambrosia) which was secured for getting immortality only
proved fatal. Such was the (tragic) result of securing an object,
without knowing how to enjoy it. Do we not know how King Nahusha,
became the Lord of Heaven, but not knowing how to behave properly
he was transformed into a snake. You have, Oh Dhananjaya, secured
à vast amount of merit (974) with the result that you have become
competent to secure (the knowledge of) this King amongst the Scrip-
tures. You should, therefore, follow the great tradition of the Scrip-
ture and maintain it with firm devotion. Were you, Oh Arjuna,
to perform that duty of maintaining it, otherwise than in accordance
with the traditions attached to it, it would only produce a result, Oh
Arjuna, exactly as did the churning out of the ambrosia. Having
secured out a stout and good-looking cow, you will be able to get
milk from her. Oh Kiriti, only if you master the art of milching her
in the evening time (the usual time of milching). In that way one
should secure a worthy preceptor, and should also receive correctly

: : i ‘to fruition only if the traditions of
the learning; yet, it all will come to F PA
that learning are carefully observed. e do Meee s. ,
with great regard, the correct traditions of this (Gita) Scripture.

gd d arate ATH STAT |
a wmprS ated pow At semuis $e od

ee ee "!À—

650 JNANESHWARI

67 “This (teaching) is not to be, by thee, at any time imparted
to one who is not leading a life of austerity, who is not a devotee,
and who is not eager to listen: nor to one who traduces Me.

(1486)

Now that Oh Partha, you have secured this (knowledge of) Gita-
Scripture with great devotion, you should not impart it to one who
is devoid of austerity. Even were there (found) one leading a life
of austerity, yet were he wanting in firm devotion to his preceptor,
he (too) should be avoided (because he is unfit) as the Vedas do in
regard to low-born ones. The food left over after sacrificial oblations
should not be made available to a crow even though old in age:
similarly the Gità-teachings should not be imparted to one leading
a life of austerity but devoid of devotion towards the preceptor. One
who leads a life of austerity, and has also devotion towards God-
Preceptor, yet if he is wanting in earnestness for hearing the Gita-
gospel, such a one is not eligible to hear the Gitá-teachings, even
though he be held in reverence by the world on account of his possess-
ing the above-mentioned qualities. However lustrous or precious-
a pearl might be, if it be without an aperture, would it be ever possible
for the thread *(qw) to find an entrance therein through it (for being
used as ornament)? No one can dispute the depth of an ocean, yet
do not the rain showers falling into it simply go to waste? Why not
be generous and give food to one feeling hungry, rather than offer
it to one with a full belly, and waste it? Take care that you do not
even casually impart it to any one, who however worthy otherwise
has not the least regard for it. The eye can appreciate (physical)
beauty, yet what does it know of fragrance? In short, a thing becomes
fruitful (only) where it is appreciated. Do show regard to persons
observing austerity or having devotion, Oh husband of Subhadra
(Lord Krishna’s sister), yet avoid such as have got no regard for
hearing the Gita (recited). (For instance) there is the austerity as
also devotion, and further there is also intense desire to hear (the
Gita-teachings); with all this equipment (qualities) were one (possess-
ing these qualifications) to talk disparagingly of Me—the Creator
ac eee ae De ee of the entire Universe—
ineligible for impartin: dd chi eae pe ds h na
Nic N, g the teachings of the Gitā. The equipment m

ike a lamp-stand without a (wick and) flame during

* There is a pun on t Z |
dU p n the word 3TVT (Guna) which means thread, and good quality or

XVIII. MOKSASAMNYASAYOGA 651

night time. Further there should be a fair-complexioned and a youth-
ful body also bedecked with ornaments, yet with no life in it, or
there should be a beautiful house built of pure and bright gold, yet
it should be barred at its very entrance by a (venomous) female cobra;
or there should be the best cooked food but mixed with venom; or
there should be the secret malice in friendship. Of the type of all
these are the austerities, the devotion, or the intellect of all those that
revile Me and my devotees, know ye, Oh wise one. Therefore Oh
Dhananjaya, do not allow such a devotee, or a man of intellect, or
an observer of austerities, even to touch the Gità-scripture. What
more should I say? Were such a slanderer to be as worthy as even
the God Brahmdev (the Creator the world) do not impart Gita-
teachings (to him), even in a joke.

a gi WH TED wees |
wfe aia cet Heat MATAA: N Es od

68 “He who proclaims this, the Supreme Secret, amongst My
devotees: he, having conceived the highest devotion towards
Me, shall reach Me straight: of this there is no doubt. (1507)

Therefore, you do instal the (image of) God in the form of Gita-gem
in the temple in the form of the devotee who after first making firm
the foundation of austerities and then erecting on it, Oh Dhanurdhara,
a temple in the form of devotion towards the Preceptor, and keeping
its door open in the form of keen desire to hear, and lastly fixes over
it a beautiful top (Braz) of gems in the form of non-slander. And
when you do this, you will also rise up, in this universe, to my own
eminence. The Pranava (the Hindu Triad) was shut up in its mystic
monolettered form ‘Om’ (3%) in the womb formed by the three
*po*g-*Ww?. That seat of the Vedas-that er

iad- inated and sprouted into branches in the form o
ES the vers Cone (raat -the sacred verse of the Vedas)
has come into being with flowers and fruit in the form of Gita stanzas.
Therefore, one who through genuine regard, will bring home to my
devotees the Gita teachings full of supreme secret, in the way p
who brings together a longing mother who cannot live M. E er
pet child, and the child itself which has no other source a pie A n
its mother, will come and be one with my essence, after the fall of his

mortal body.

syllabic instants

nae tt

maa Ly et OE

652 JNANESHWARI

qa cere shat DITE: |
aaa pow W wewreeg frat wfa RE ou

69 "None amongst men is, save him, the best doer of a deed
dear unto Me. Nor is there going to be, save him, another
on earth dearer unto Me. (1514)

And so long as he wears the ornament of the body-form, holding
it quite distinct from himself, he is dearer to Me than my own life.
Such a one alone, amongst those that are men of knowledge, that
have taken to activism and observe austerities, is (most) dear to me
and I see none else, in the entire world, more dear to me. One who
preaches the Gita to the assembly of my devotees, one who with per-
fect tranquillity recites the Gita with affectionate devotion towards
Me and becomes an ornament in the conference of the saints, one
who enters into the garden in the form of my devotees in the way does
the season Vasant (Spring) and there brings on the body (of devotees)
tremor and horripilation (which manifest their pure emotion) in the
way (the Spring brings) new foliage (to the trees) and makes the de-
votees sway backwards and forwards (as does the new foliage in the
Spring in the gentle breeze of the wind), and makes their (devotees)
eyes moist with tears (as the flowers in the Spring do with sweet
juice), and makes them (devotees) sing with vehement emotion (M33)
(the Lord’s praise), as sings the (bird) cuckoo (in the Spring) with
_ sweet tune. The object of the life of the bird Chakora is achieved
with the rise of the Moon in the sky; or the new (watery) cloud arises
and presents itself at the call of a peacock; in all these ways that
devotee of mine, with perfect faith in Me showers in unlimited pro-
fusion, gems-in the form of Gita stanzas on the assembly of saints.
As I look round about, I see no one dearer to me than such a worthy
one: neither was there one in the past nor will there be one in the
future. One, Oh Arjuna, who in this way gives feasts (with dainties)
inthe form Gita-teachings to the saints, to such a one, I have up-till
now been giving place in my heart (with affection).

watered pou wu sed iaa: |
Waa eger: ana A A: 1 wo n
70 “And those who will study this our Dialogue concerning

Duty, by that ‘sacrifice’ (in the for
d m) of knowledge, I shall
be-such is My thought-(amply) worshipped. (1524)

XVIII. MOKSASAMNYASA YOGA 653

And one who would recite without analysing the words of the stanzas
the dialogue between yourself and myself, containing all-round
(universal) knowledge; and which while getting developed gives birth
to the philosophy leading towards liberation, will have kindled the
blazing sacrificial fire of knowledge and given therein oblation of
primeval Nescience and thereby propitiated Me, Supreme Soul, Oh
you Good Talent. Whatever could be attained by the learned and
the wise by research of the Gità teachings-that very thing would
also be secured by those that simply repeat it (Gità). Thus the one
simply reciting the Gità will secure the same fruit as the one knowing
its interpretations does. The mother-the Gità teachings-makes no
distinction between a knowing child and an infant.

Tera ToT GT AT: |
ast ae: Yaw Ta Wat 1 we it

71 “The man who, full of faith-and no traducer-would merely
lend his ear (unto this), he too, freed (from sin), shall obtain
the auspicious regions of those that (actually) practise righte-
ousness. (1529)

No sooner the Gita letters enter into the ears of one, who dropping all
traducing and with earnest piety puts full faith in the hearing of the
Gita recital, that do his sins run away far from him in great confusion.
The wild animals living in the jungle, run in all directions, with the
entry into the jungle of wild fire; or the darkness disappears in the
cavity of the sky as soon as the Sun rises and glitters on the eastern
hill tops. In that way the sins accumulated ever since the beginning
of the universe, get destroyed with the sounding of the Gita (drums)
at the big gates of the ears. In this way the creeper plant in the form
of birth gets purified and blossoms forth beautiful flowers in the form
of righteousness, and ultimately bears immense fruit, since the hearing
of the Gita secures merit of performing as many Ashvamedha (erra
A sacrifice of the highest order) sacrifices as the very number of letters
of Gita that enter into the heart through the ears. Thus the pn
of the Gità destroys all sins and increases bb E a
of righteousness, and secures ultimately the GE n Sod In y
(lit. the kingdom of Heaven). During the course of his nA
come and join me, he makes his first halt in t DEA m 2
enjoying'to his heart's content, the pleasures i ae E: me
ultimately joins me. Thus, Oh Dhananjaya, both he

654 JNANESHWARI

reciters of the Gita secure the most joy-giving fruit. What further
should I say? Enough of this! Now I ask you about your problem
for (the solution of) which I held all this ethical discourse so far.

qai Wr aA AAT |
saig: WARES TATA 63 U

72 “I do hope that thou hast, O Son of Prthā, listened to this
with one-pointed attention. I do hope, O Dhananjaya, that
(as a consequence) thy ignorance—grounded misconception
has been dispelled.” (1540)

Now tell Me, Oh Son of Pandu, if you have heard with concentrated
attention, all theories and established truths of the (Gita) Scripture.
Has the knowledpe that we (I) poured into your ears, been impressed
on your mind with the (same) effectiveness, or has any portion of
it been spilt out (and wasted), or been ignored and discarded through
negligence? If it has been stored in your heart in the way we preached
it, then, first of all give out straight answers to the questions I ask.
I now ask you, has or has not that former infatuation which arose
out of ignorance (on your part) about the soul, and deluded you,
(yet) left you? But why all this? Only tell me whether you now discern
anything like action (Duty) or non-action (or evil action) adhering
to your true personality i.e. soul?” Partha who was about to get
dissolved in the bliss of the self, was as the result of this question
(instead of getting so dissolved), brought back to the sense of his
distinctness. Partha had got himself completely attuned to Supreme
Brahman, but Lord Krishna would not have him transgress the
boundary of separate individuality, in order to ensure the accom-
plishment of the further object. Otherwise did he not, as the all-
knowing, know his own doing? But he put the question simply for
this. By asking this question, God made Arjuna return to his (non-
existing) 'T sense and made him confirm that he had (duly) attained
perfection as he actually had. Just as the full Moon arising over the
ocean, and ascending up and illuminating the entire sky, seems
automatically distinct (from the ocean) without actually being sepa-
rated from it (by any one), in that way forgetting on the one hand the
fact of his having got himself attuned to the Supreme Brahman,
e Seu on the other hand the entire universe being pervaded

y d ed and yet again seeing the universe (pervaded by Brah-
man) slipping out along with the subsidence of his Brahmic state—

XVIII. MOKSASAMNYASA YOGA 655

with his Brahmic state thus subsiding and again emerging intact,
in such a tottering state Arjuna, with great exertions, got back on
the border line of his mortal body-form, and stood there in his ‘I’-
sense as Arjuna. Then with trembling hands he smoothed down
his horripilation, and wiped dry the sweat. Giving his mind’s support
to his body that was swaying on account of violent agitation that
overwhelmed his soul, he steadied the movement of his body. He
pressed back and held up the spurt of the tears of joy, trickling fast
down his eyes, and suppressing in his heart the dense crowd of ex-
traordinary emotional experiences of various types that choked his
throat, and further recovering his faltering tongue, he steadied his
breath.

WaT TAT |

aA Ale: eufqeieuT CHOTHTRTHRHTSR |
Rasia wawag: TRA Tat WW ou 3 Ut

73 Arjuna spake:— “Dispelled is mine delusion; regained by me
through. Thy favour is the memory (consciousness of my real
nature), O Acyuta. I stand here firm and freed of doubt, and
will do Thy bidding." (1558)

Arjuna said, “Oh Lord, you ask me if I like that infatuation. It
has already left me and departed bag and baggage. Is it possible
anywhere that the Sun should approach and ask if the eye could
see darkness? In that way, is it not sufficient, in order to dispel delu-
sion that you Lord Krishna should be actually discernible to the
eyes? Besides, you have preached me through copious and eloquent
talk (mouthful) with love even greater than that of the mother. Is
it ever conceivable, my love, that I shall fail to comprehend that.
Since, however, you ask me (the question) whether the infatuation
has or has not left me, I say I have got my object completely accom-
plished Gasa sme), through your favour. I had got myself wrapt
: but through your grace, I got free

up in the notion, "I am Arjuna”; I
from it (having come to know your real form) and there now remains
d to answer (on yours). © God,

i uire (on my) part anı )
Peete p zu saat to realize the Self, eradicating the
very root of infatuation. That notion of duality, which raises the
problem of doing any act or refraining from it, does not exist for me,
since I now see your Presence alone everywhere in all things. There

ole

I peee e a aaa a e aa a aa a

oí:

656 JNANESHWARI

is now left in me not even a shadow of doubt about it. I have reached
that state, where there remains nothing like action. Having now
attained through you the state of '"T-ness—my own self, all actions
have come to an end and there remains nothing else for me to do
except to obey your orders. That ‘object of vision’, which removes
all the visible universe when actually viewed,—or that which (al-
though) itself dual removes all duality,—that which although itself
all single, abides everywhere for all times, —or that the very contact
of which snaps all ties,—or that, by the expectation of which all
(other) expectations disappear,—or that, the meeting with which
brings about the meeting of one with his own self, —that very worship-
ful preceptor of mine, you yourself are. (You are) that helper (fax)
of oneness which enables one to transcend the state of the realization
of perfect monism,—that which one should serve faithfully and freely
without any limitation, after becoming himself the very Brahman
and eliminating all that constitutes actions or non-actions,—that
which gives its devotees the principal share of what it owns, in the
way the holy Ganges goes and joins the ocean and itself becomes
the ocean,—you are (all) that, Oh Krishna, that the attributeless,
worthy to receive service and revered preceptor of mine, and take
it that I am placed under deep gratitude to you for the realiza-
tion on my part of the Supreme Brahman. There was the screen
of distinctiveness between you and myself and you have smashed it
completely and you have secured for me the pleasure of happiness
in the form of your service. So now, Oh you God of all the Gods,
I shall now follow unreservedly with my head bowed down in re-
verence whatever mandates you give. Hearing these words of Arjuna,
Lord Krishna literally danced, being swept off his feet through ecstacy
and said to himself, “I have secured in Arjuna the best of all the fruit
in the universe." Does not the milky ocean forget its own limits
and overflow itself at the advent of the full Moon, its own son, com-
plete in all her (his) phases? In that way, Samjaya's heart was flooded
with joy seeing the wedding (meeting together) of the interiors (hearts)
of both (Lord Krishna and Arjuna), on the altar (Tas) in the form
of the dialogue. dà that state of overflowing delight, Samjaya said
to Dhritarashtra, “What a great favour of sage Vyasa to us! He has
protected us both in this warfare. You have not got even the physical
ee DW sentir ten donc
that I, who got entrance ae a eee SHED Gobel HENS On,
ore n ias ee € warriors riding in chariots, simply

orses, should be able to see (know)

XVIII. MOKSASAMNYASA YOGA 657

these themes (of knowledge) is also a favour of that great sage Vyasa)!
Besides this Warfare is so tremendours and terrible that everybody
(taking part in it) should feel afraid of the loss of (his own) life in
the war, whatever party might be victorious in the end. What an
unfathomable favour on the part of sage Vyasa it is that I should
be in a position to experience the bliss of the Supreme Brahman,
laid bare in such a crisis as this!" In spite of all this talk on the part
of Samjaya, there was absolutely no softening of the heart of Dhrita-
rashtra, just as a rock knows no oozing out as the effect of lunar
rays. Samjaya let him alone, seeing such a state of his; yet getting
mad with happiness, he began to speak again. He talked to Dhrita-
rashtra because he was carried away by the rushing tide of his joy;
otherwise he knew fully there was no response (from Dhritarashtra)
that could encourage him to speak further.

aaa Jara |

wed wTgdser TET A ALIA: |
cael gt UHESURDO €Y d

74 Samjaya Spake : “Thus have I heard this wondrous Dialogue
that causes the hair to stand on end, betwixt the ( High-souled)
Vasudeva and the High-souled Son of Pritha. (1587)

Samjaya said, “Oh you King of the Kurus, what your brother's
son (Arjuna) spoke was highly appreciated by Lord Krishna. There
is only the difference in names such as the Eastern and the Western
seas; otherwise the water of both these is one and the same. In that
way, Lord Krishna and Arjuna appeared distinct only on account of
their separate bodies; otherwise no such distinction exists between
their conversation. Two objects, cleaner and brighter than’a mirror,
placed face to face, see their respective forms in each other. In that
way, the Son of Pandu saw in Lord Krishna, his own self along with
Lord Krishna, and simultaneously Lord Krishna also saw in Partha,
his own self along with the son of Pandu. In that (particularly)
marked out portion of the body, wherein the Lord saw his own form
as also that of his devotee, in that very space the devotee also saw
his own form as also that of God. Where there remained nothing
like a third party, what did both of them do? Both of them Bae
in one single form. Now that all duality had disappeared, t ae
was hardly any occasion for questioning and answering. When

42
1

658 JNANESHWARI

there remained no distinction, where could there be the pleasure of
any dialogue? I heard that talk between the two—that talk which
was going on in a dual stage—yet during the course of that talk all
duality was destroyed. With two mirrors placed facing each other,
how could it be imagined what one saw and which? Or when two
(burning) lamps are placed fronting each other, which one could
be said to shed light on the other? Or when two Suns rise in front
of each other, who could say (what one) gave light and who was lit?
Just as one begins to arrive at a judgment (in this) that judgment
is thwarted. In that way both of them became just like each other
by their dialogue. Two water-flows meeting each other find a salt-
heap standing between them; could the salt (heap) prevent their
meeting? Would it not itself be water and be one with them? I am
also reduced to the same state, when I come to think of the dialogue
between Lord Krishna and Arjuna.” As he was talking in this strain
he got overcome with righteous emotion, with the result that he
lost all his memory of himself as being Samjaya. As the tremor and
horripilation on his person began to stand out erect, there was a
hardening of his limbs, while the trembling (all over) reigned supreme
over (his) perspiration and stupefaction. He. enjoyed the bliss of
his monistic state, and that brought tears in his eyes, nay not tears
but the very oozing out of happiness. It could not be known jf it
(happiness) could not be contained in his heart (in stomach) or if
it was blocked up (31$) in the throat; words and sense were choked
up in heavy respiration. Perhaps all the eight kinds of righteous
feelings (emotional states) rose up and dumb-founded Samjaya and
he became (as it were) the very meeting place (of four roads—41g21)
of the Bliss arising out of the dialogue. But the nature of the bliss

was such that it of itself got calmed down and Samjaya soon regained
his consciousness.

ARAMA HTATIG TINE TH |
Ut APIA FM AA BATT: TAT u o |

7S “Through (Sage) Vyasa's favour it was that I heard (directly)
the Supreme Secret —this Yoga-as it was being actually
imparted by (Lord) Krishna himself, the Master of the
Yoga. , (1608)

Then with the flow of the Bliss getting steady, he said, “I heard through
the favour of Sage Vyasa, what the Upanishads even did not know.

See

XVIII. MOKSASAMNYASAYOGA 659

Directly I heard it, the very Brahmic state enveloped me, with the
result that the atmosphere of ‘I’-ness and ‘you-ness’ (duality) got all
dissolved. I could, through the favour of Sage Vyasa, hear without
any efforts on my part the very words of the Lord, in whom the Yoga
paths all come and merge. To what extent I should praise the mar-
vellous (independent) power of the preceptor (Sage Vyasa) that
made my ears best qualified to hear the talk, in regard to his own
self delivered by Lord Krishna, who made Arjuna only an excuse
and assumed artificially (like an actor) the role of duality.

Tey aay Weqer Ware WWE |
HUAI: qui Co a AEE: U oe ou
76 “O King, as I again and again recall to mind the wonderful

and holy Dialogue betwixt Kesava and Arjuna, I am filled
with rapture over and over again. (1613)

Just as Samjaya uttered the word ‘Raya’ (O King), he became wonder-
struck and fell into ecstacy, in the way a jewel should get shrouded
with its own brilliance. The lakes on the Himalayas (Mountains)
appear like sheets of crystals with the moonrise; yet they reassume
their watery form with the sun-rise. In that way Samjaya could
remember the dialogue (between Lord Krishna and Arjuna) whenever
he regained his consciousness but with its remembrance he would
be (again) wonderstruck and would again lose his consciousness;
and this went on rotating again and again.

www dey eger STAT gu
fae d AE Ua gene ga: We d eod!

77 “As I remember, (and again) remember, that extremely
wonderful Form of Hari, great, O King, grows my amaze-
ment, and I am filled with rapture again and again; (1616)

Then rising up he said, “How do you remain mapieued even after
having a vision of the ‘Omniform’ of Lord Hari? How can one miss
that which becomes discernible without seeing, which exists in non-
existence and which forces entrance into memory though one tries
to forget it. There is no scope left for one even to EUM amaze-
ment, since the flood of the Ganges (in the form of know e ET con-
tained in the dialogue) is so high that I am even being carried away

IDEE

660 JNANESHWARI

along with it." In that way Samjaya had a bath in the holy conflux
in the form of the dialogue between Lord Krishna and Arjuna and
he renounced his egotism (#74 fuam maa aaa snm fggisei-
Tila Dana or Tilànjali literally means pouring out to the manes
water mixed with sesamum seed). In rapturous state he would gibber
something uncommon, and would from time to time keep on repea-
ting ‘Krishna’ ‘Krishna’ in vehement devotion. Dhritarashtra not
being able to appreciate correctly in his heart these different phases,
began to form some wild ideas about them. Just then absorbing
within himself that happiness he experienced, Samjaya pacified his
feelings. Instead of asking any questions suitable to the occasion
the King said, *Oh Samjaya, what sort of manners of yours all these
are? With what motive did the sage Vyasa post (lit. make you sit)
here, and what sort of talk unsuitable to the occasion as it is, do
you indulge in?” Were a rustic (lit. dweller in a forest) to be taken
to a palace he would feel stranded and desolate there; with the break
of the day a night-wanderer feels it as night-time; one who cannot
appreciate the proper worth of a thing, naturally feels it to be insipid
(tasteless). It was (thus) but natural that Dhritarashtra should think
Samjaya as doing something out of the way. Then he asked Samjaya,
“Tell me who would be ultimately victorious in this war that has
arisen. As things stand, to my mind greater valour is ranged on the
side of Duryodhana: besides, the numerical strength (of his army)
is one and half times greater as compared to Pandavas’, and therefore
his victory is certain, is it not so? At least I think so; I do not know
what is your forecast (prediction), Oh Samjaya. But do tell me what-
ever it is.”

aa APA: FOL TA AAT TTT: |
aa sata wfarrar Wife ues

78 “Where Krishna, the Master of the Yoga, is, and where the
Son of Prtha, the wielder of the bow, is, there of certainty
abides Fortune, Victory, Prosperity, (and) Just Policy: thus
` (stands) my belief.” (1631)

= To this Samjaya said, “I do not know which of the two parties will

be victorious. Yet as is clear,-where there is longevity, there must
be survival,-or where there is the Moon, there must be the moon-
shine,-or where there is the God Shiva, there must be the Goddess
Ambikā,-or where there are the saints, there must abide right-

/

XVIII. MOKSASAMNYASA YOGA 661

thinking,-or where there is the King, there must be the army,-or
where there is warm and affectionate feeling there must be consan-
guinity,-or where there is fire, there must be the burning power,-or
where there is kindness, there must be piety, and where there is reli-
gion, there must be happiness,-or where there is happiness, there
must be Purushottama (The Supreme Man),-or where there is the
spring (season), there must be gardens, and where there are the gardens
there must be flowers, and where there are flowers there must be
swarms of black-bees. (Further), where there is a preceptor, there
must be knowledge, or where there is knowledge, there must be the
vision of the Self, and where there is the vision of the Self there must
be contentment,—and all these must follow as a matter of course.
Enjoyment associates with good luck; so high spirits go with happi-
ness, and the light with the Sun. In all these ways, where there is
Lord Krishna, through whose favour all the four objects of human
life become powerful and have patronage, there must abide the God-
dess Lakshmi, and where there abides the Mother of the Universe
in association with Lord Krishna, how could there not abide, as
mere servants, the (eight) Siddhis-such as Anima etc. (fafa-Super-
natural power or faculty said to be acquired through the performance
of certain Yogic processes, etc.) The party by whose side is arrayed
personally Lord Krishna, shall compel Victory to run to it in hot
haste and stand there firmly. Arjuna is also known by the name
‘Vijaya’ (Victory) while Lord Krishna is ‘Victory’ personified:
(Where both these abide) there must as of certainty also abide victory
along with the Goddess Lakshmi. How could not ordinary trees
in that country which claims such parents (as Lord Krishna and
Goddess Lakshmi) compete with Kalpataru trees (desire-yielding
trees)? Or why should not ordinary stones (in such a place) claim
to be the very Chintamani gem, and why should not the earth (of
that place) claim the quality (worth) of gold? Just consider, Oh
King, would it be surprising if rivers of such a place should (also)
flow with ambrosia? Why not they (the dwellers) of such a place be
themselves (like) the Lord of Supreme Bliss in human form, and their
crude talk be taken as the very Vedas? One who can claim Lord
Krishna and Goddess Lakshmi as his parents has (as it were) both
the Heaven as also the salvation in his possession. Therefore, all the
(eight) Siddhis abide voluntarily in that party which has on its side
the husband of Goddess Lakshmi. I know that much and not any-
; i i t of the sea are of greater
thing more. The clouds which arise ou Poe :
(more beneficient) use than the sea itself, and similar is the case in

DM

We ei T"*. Wi muti

OR A E a

662 JNANESHWARI

regard to Lord Krishna and Arjuna. The preceptor-Paris-converts
iron into gold, but it is only gold that efficiently carries on business
transactions in the world. On this some might raise a point that
this line of thinking, attributes an inferior status to the preceptor.
(But this should not even be thought of )—fire sheds its own light
through the agency of a lamp; in that way it is through the power
of God that Arjuna became more beneficent than the very Lord.
The Lord thinks his own glory is exalted through this praise (of his
devotee and disciple). A father wishes that his son should excel
him in all qualities; and that very desire became fruitful in the case
of Lord Krishna (memi) Nay, O King, that party on whose side
abides Partha—through the kindness of Lord Krishna—that very
party is bound to have a victory. Why should there be any uncer-
tainty about it? The word ‘Vijaya’ would be meaningless were it
not to be so. Therefore wherever there is Goddess Lakshmi, there
must also be her Lord (ÑT), as also where there is the Son of Pandu,
there is bound to be complete victory as also Prosperity. Should
your mind have the least faith in the truthfulness of Sage Vyasa’s
words, then take this say (of mine) as firm and as fixed as the very
Dhruva (North-polar star) himself. Where there is the Lord of
Lakshmi and where there is the master devotee (Arjuna) there abides
also happiness, as also the gain of all that is auspiciousness. Should
this talk of mine prove untrue, then 1 would forfeit my claim as a
disciple of Sage Vyasa”, so declared loudly Samjaya, raising aloft
his arms. (1658)

CONCLUSION

Summarising thus the purport of the entire Bharata-Scripture in
one single verse, Samjaya delivered it into the hands of the Head
of the Kuru clan. The scope of fire is unlimited; yet in order to make
up the want of the Sun (light) caused by sunset, it is utilized by simply
kindling with it only one end of a cotton wick. In that way Brahman
in the form of (articulate) sound is infinite in volume, it is transformed
into (a finite volume and form of) one lakh and a quarter verses of
Bharata-Scripture. Bhagvadgita made up of 700 verses forms the
quaint essence of the Bharata-Scripture; and this last verse of the
700 verses, which represents the very perfection of Samjaya's dictum-
Samjaya the disciple of Sage Vyasa—it is an all-inclusive sum and
substance of the entire Gita-Scripture. One who holds fast this verse
next to his heart will have conquered Nescience root and branch.

FE meee een

XVIII. MOKSASAMNYASA YOGA 663

These 700 verses constitute as it were so many foot-steps of the Gita-
Scripture, and instead of calling them foot-steps, they might be taken
as the ambrosia raining down from the sky in the form of Gità-Scrip-
ture. Or, I rather feel that these verses are the very pillars of the
Court (hall) of the King 'Supreme Self': or the Gità might be likened
to the Goddess described in the Saptashati Scripture (sr«rerí&—700
verses)—the Goddess that got gladdened by-giving absolution (by
slaying him) to the Demon named Mahisha (*fzw) buffalo in the
form of infatuation. Therefore, one who becomes its devotee (servant)
through mind, body and speech would be the sovereign King of the
empire in the form of self-bliss: or these are the lustrous verses in
the form of Gità, that compete with and even excel the Sun in point
of splendour, created by Lord Krishna for fighting out the darkness
in the form of Nescience; or these verses consitute a bower of the
vine (creeping plant), provided as a resting place for the weary travel-
lers wending the path of worldly affairs; or this Gita constitutes a
lake in the form of Lord Krishna's mouth, buzzing with black bees
in the form of lucky saints that enjoy (honey in) the lotuses in the
form of verses; or it appears to me that these verses are none else but
as many bards (aft) singing profusely the greatness of Gita;
or the Gita is a town enclosed all-round by a (wall in the form of)
beautiful verses, wherein have come together to dwell all the Scrip-
tures; or the verses are the outstretched arms of the devoted wife
in the form of Gita coming to embrace her Lord (husband)—the
Supreme Soul; or these (verses) are the black bees on the Gita-lotus
flower, or the waves on the ocean in the form of the Gita, or the
horses of the chariot in the form of the Gita of Shri Hari;,or these
verses are an assemblage of (the floods of) all the holy waters come
together into the holy Ganges, at the advent of the unique occasion
( qdvft ) of the planet Jupiter entering into the Zodiacal sign LEO
( Rae) in the form of Partha ( T% ); or instead of being a row of verses
they are the rows of gem ‘Chintamani’ capable of attracting even
ascetics’ minds, or, of the Kalpataru trees planted to win pure
meditation. Who would be able to trace each one separately, of
these verses, every one of which excels every other (in point of piane
ness). There could exist no such terminology as “milk-yielding”, or
“dry” (lit. a cow that has recently calved or calved one year Es
in regard to ‘Kamadhenu.’ (Desire-yielding cow). It sumcan giS
to use these adjectives. “In the front or in the reag in Rca a
lamp or ‘younger or elder’ in the case of Sun, or deep and shallow
in the case of the sea of nectar: in that way Gita verses should not

664 JNANESHWARI

be talked of as ‘of the beginning,’ of ‘of the end’. Could the Parijataka
flowers be distinguished and classified as stale or as fresh? Where
is the need of my maintaining that Gita verses are all alike in point
of greatness, none being more or less (great) than the other, since
the Gita knows no distinction -such as its sense (meaning) and its
words which convey the sense. It is generally known that in the
Gita Lord Krishna is the ‘sense’ as well as the ‘word’. In the case
of Gita what is secured by understanding its import (sense) is also
equally got by its verbal recital. With such bold dash this Scripture
brings about complete identity between the sense and its vehicle
the word, therefore now no topic is left on which I can expatiate and
argue. In fact the Gita is the literary and glorious image of Lord
(Krishna). Any other Scripture, subsides within itself i.e. loses its
importance having exhausted its function, once it makes known its
intended meaning. Such is not however the case with the Gita. It
is ever (without any wastage or destruction) Supreme Brahman in
its entirety. Just see how out of love for the entire universe the Lord
made easily available to all, the Supreme Bliss of the Self, making
Arjuna only the excuse. The Moon cools down the hearts of all
three worlds, making the bird Chakora only the excuse; or Lord
Shankar brought down to the earth the (flow of) Sacred Ganges,
with the object of cooling down the fever (heat) caused by the advent
of Iron Age (mót 41a), making Sage Gautama only the excuse. In
that way the cow in the form of Lord Krishna has provided this
milk in the form of Gita, in sufficient quantity, to the entire universe,
making Partha the calf. You will attain the Supreme state were you
to concentrate on it (Gita) heart and soul; not only that; but were
you only to knead (i.e. set into motion repeatedly) your tongue with
it, with the intent of reciting it, you would be strengthening your
"spiritual power all round, as soon as you hold to your lips the cup
in the form of the recital of a quarter of the verse, just as the ‘Paris ,
with a single dash (of its touch) converts iron into gold. Or were
you to turn aside your face, without making the cup in the form of
the recital to touch your lips, but simply turn your ears to it the mere
falling of the Gita-letters into your ears would also result in the
same. In short, the Gità gives nothing short of liberation, whosoever,
either hears it, or recites it or comprehends its meaning in the way 4
WR CORN aad 3 to anyone. Therefore have
SR SHE EA E y e PRY (for help) of the learned:
(of the conversation) frankh o other Scriptures? The subject matter

y carried on (discussed) separately (at a

UE

XVIII. MOKSASAMNYASAYOGA 665

different time and place) by Krishna and Arjuna, has been rendered
into such a simple form that anybody may understand it if he so wishes
to. When a fond mother sits down to feed her child, she prepares
the morsels of such size (so small) as could be easily swallowed by it:
or just as the air (wind) which is infinite in extension and fitful in its
motion is brought under control and made serviceable by an ingenious
man with the contrivance of a fan. In that way that which could not
be secured (grasped) through (ordinary) words, was converted
into Anushtup (s1524) metre and made so easy that even (the dull
wit of) women, Shudras and other dullards could grasp it. Were
the pearls not to be created by rain drops of Swati Nakshatra (ardt
“wea —the fifteenth Lunar asterism), how could they appear to advan-
tage on the person of beautiful persons? How could the ears hear
the sound were the musical instruments not to send out any? How
could one have fragrant smell, were there created no flowers at all?
How could the tongue have sweet taste, were the dainties not to be
sweet or how could the eye see itself (its reflection) were there to be
no mirror at all? How could he (the seer) worship the preceptor were
he not to appear in a manifested form? In that way who could have
been able to grasp the infinite thing viz. Supreme Brahman, had it
not been encompassed within the measure of 700 verses? The clouds
continue to draw water (by the process of evaporation) from the sea,
but the world looks to the clouds, not to the sea although it (the sea)
is immeasurably wide! How could the ears and the mouth have been
able to experience (enjoy) this theme, which is beyond the scope of
the faculty of speech, had it not been composed into verses. That
the Sage Vyasa has stored up in the form of (Gita) Scripture, the talk
of Lord Krishna has been a great favour done to the universe and that
same Scripture I am now making available in the Marathi language
after closely scrutinizing every word of Shri Vyasa. I, an insignificant
being, am simply prattling on a subject, on which the imagination
and intellect even of a sage like Vyasa, beset with uncertainty proceeds
haltingly. But this Gita-Deity is so affable (simple). If he has ac-
cepted the floral wreaths in the form of the preaching of Sage Vyāsa,
surely he would not say ‘Nay’ to the simple (bent) grass leaves (441s)
from me! Herds of elephants go to the sea-shore for water (to
heir thirst). Could the insignificant sand-flies be denied
e young birds, getting new wings and not being
(get fatigued in attempting to fly) and simply
(cavity), in which the mighty eagle speeds
swan walks so stately (on the

quench t
(the water there)? Th
able to fly efficiently
hover in that very sky
with magnificent sweeps. Because the

666 JNANESHWARI

earth), does it mean others should not walk in their own (crude)
style? A pitcher, when dipped in a vast and deep lake etc. is filled with
water according to its capacity; how can it prevent the mouth from
holding a mouthful of water (4%) according to its modest capacity?
Because of its larger size a torch can shed greater amount of light,
does not the small wick also shed light according to its own (limited)
power? The size of the reflection of sky on the sea-surface is in pro-
portion to its (sea’s) wide expanse; yet there is also its reflection on
the surface of the small pond in proportion to its petty size. In that
way because the great talents like Sage Vyasa and others deal with
(move about in) this Scripture, I should forbear from stepping into
it, does not stand to reason. Because aquatic animals of the size of
the mountain Mandara live in the sea, should not the other smaller
fish, etc. even swim there? Aruna (the Sun’s Charioteer) sees the
Sun because of his close contact with the Sun; does not an ant living
on the (distant) earth also see him? Therefore it cannot be said it is
improper, that quite ordinary persons like us should compose Gità
in the people's dialect (2sff$T*). The father walks ahead while his
child follows in his foot-steps (foot-marks); would not the latter reach
the same place as the father reached? In that way, if I follow the
track of Sage Vyasa, enquiring of the commentators (Shankara,
Ramanuja etc.) about the (correct) way, where else can I go and
how can I fail to reach the proper destination, even though I might
not be personally competent? Besides, the worthy preceptor—
Nivrittinath—that preceptor whose forbearance like that of the earth
does not get sick of the quick and the still (movables and immovables)
—whose ambrosia the Moon borrows and (therewith) cools down
the universe—whose splendour is secured by the Sun for removing
the darkness, and from whom the sea derives its supply of water,
the water its sweetness, the sweetness its beauty, the wind its force,
the sky its expanse, knowledge its bright and sovereign glory, the
Vedas their eloquence and the happiness its fervour, in short, all
things their (respective) forms and shapes-who places all under his
obligations-that all powerful and worthy preceptor has entered into
me and inspired me. What wonder is there then, that I should be
enabled to preach in all its bearings, the Gità in Marathi idiom. That
RD Ridens who rendered service (i.e. worshipped)
(Dronacharya) made aid UNE E e 3 A DM
Trees (whose roots are) ad af E modus skill in 'erehen
become fragrant like WU ees pros OD Sandal MOS also

: Sage Vasishtha spread out his ochre

XVIII. MOKSASAMNYASA YOGA 667

coloured sheet of cloth (wt) by way of challenge as a substitute
for the Sun, what of myself then? (In contrast to the inanimate sheet
of cloth) I am a living being endowed with a virile mind and possess
a preceptor so powerful that with a single glance (of his) he can elevate
his disciple and enable him (disciple) to occupy the same status as
he enjoys. With a vision already perfectly fine (clear) and in addition
backed up by the (light of the) Sun, what is there that could not be
seen? Therefore the daily act of my continuous respiration is capable
of yielding perennially new compositions (literary masterpieces);
given the grace of the preceptor, are there any miracles that cannot
be wrought, says Jnànadev. For all these reasons I have preached
the substance of the Gità through the medium of Marathi, in a style
that would make all the people to understand it. If one were to sing
the Marathi version with great skill, there would not be found wanting
an attraction in that singing. If, therefore, one were to sing it, it
would be an adornment to his singing. Were one merely to read
it (instead of singing it) in a simple way, even then, the Gita would
not be found any the less charming. An ornament even in an unworn
state looks beautiful; would not its looking beautiful, in the state
of being worn, be only in the fitness of things? The pearls if studded
with gold lend it additional beauty; yet they do not look less beautiful
by themselves even though not so studded! The roundish and fully
blown flowers of the ‘Mogra’ plant during the spring season, are
not deficient in fragrance whether (they are) unwoven (loose) or
inwoven. In that way, I have composed in the ‘Ovi’ form of verses,
(Sa) a type of metrical composition which when set to music appears
to advantage and even without any musical clement looks charming
(if merely recited). In this ‘Ovi’ form of composition, I have inter-
woven letters smelling the essence of Supreme Brahman, in a way
that would make all including even children, understand it. It never
becomes necessary to look up for any floral growth on a sandal
tree for having fragrance; in that way, one gets into rapt concentration
in Spiritual meditation, as soon as he hears this versified composition
(recited); What-then if he hears a sermon on it? Will it not throw
him into a state of ecstacy? While it is being recited, the erudition
contained in it is invested with such a superb bloom that even a flow
of nectar if one be passing nearby) would not be able to attract towards
itself the hearers’ attention away from that Se This mee
poetic genius has become (as it were) the very abode of rest wi i cH
result that (mere) hearing (of the recital) conquers (ie. proves more
valuable spiritually than) constant study and meditation. Any one

a

668 [ JNANESHWARI

will be able to secure the enjoyment of the select portion of the bliss
of the self by hearing, which will nourish further the other sense-
centres through the auditory sense. The bird Chakora enjoys, through
its inherent power, the Lunar rays; yet cannot any one (else) also
avail himself of the Moonlight? In that way (although it is true that)
those only that are fully qualified, can secure knowledge of the deep
secret contained in this science of metaphysics, yet ordinary people
even will enjoy happiness through this rhapsodical work. This is
really all due to the glory of Shri Nivrittnath. It is not (in fact) a
composition, but is the glory of his favour. That secret which in
immemorial times, the slayer of the Demon Tripura (viz. Lord Shiva)
whispered into the cavity of the ears of Goddess Parwati, somewhere,
exactly we do not know, in the neighbourhood of the sea of milk-
that very secret (knowledge) was secured by Machhindranath, while
abiding secretly in the stomach of the alligator, living amidst the
sea of milk. Macchindranath met Chouranginath, the limbless
cripple, on the 'Sapta-Shring? mountain; the latter got all his limbs `
restored to him as before as the result of Macchindranath’s mere
vision. Getting desirous of enjoying undisturbed, enrapt concentration
in spiritual meditation (z«TfT), Macchindranath gave over the pro-
found mystery (45T) to Gorakhnath—the very lake of lotus flowers
in the form of the path of Yoga and the unique warrior capable of
vanquishing the sense of objects, and installed him on his own spiritual
throne, endowing him with all his powers. Gorakhnath preached to
revered Gaininath the bliss of monism along with all its traditions,
that had descended down from the very God Shri Shankar. Gaininath
seeing that the ‘Kali’ age ( FAT ) was swallowing up all beings
called on Nivrittinath with a mandate, *You do embrace the tradi-
tional lore (444) that has descended down to us through the chain
of teacher and disciple from the Lord Shankar—the love which I
have fortunately received thus, and make haste (run fast) to protect
all the beings that are being devoured by the Kali (strife personified)."
Nivrittinath, naturally kind and very tender-hearted, and having in
addition got such a mandate from his preceptor, started like monsoon
clouds to cool the universe. Then moved with compassion at the
sight of the people in distress, he profusely showered on them the
DUUM. Ud aan oo cupias eT
IMS E Eur e UPON [o soothe and coo!
by generating aversion to Hr Er ent of trquillity), which,
of salvation thus enablin hi Be Odins aman to the path

g him to shake off all worldly-cares and

XVIII. MOKSASAMNYASAYOGA 669

miseries under the pretext of putting together systematically the
meaning of Gita. The upshot of that activity is this book. (the
author wishes to convey the idea that his work is purposely written
to lead people to salvation). On that occasion I stood before him,
with a strong desire to take in (the srrere ), like the bird Chakora
and that brought me the present (magnificent) success. In this way,
the preceptor following the traditions imparted to me, through
discourse on that subject, the treasure of (the knowledge of) enrapt
concentration in spiritual meditation. Had it not been so, whence
could I, who never recite nor read, nor yet know how to serve the
preceptor properly, have secured such capacity? But remember that
the preceptor, making me only a plea, (an instrument) composed
this work and protected the world. So whatever merits or flaws
might have been penned (uttered) here, as coming from a mere in-
strument (of the preceptor), should all be borne by you as would a
mother. I hardly knew how to chisel a word most fittingly, how to
broach and treat methodically a subject (problem), or what in fact
the fingures of speech are. In fact it was the good preceptor that
did all the talk, making me only a mouthpiece, just as the dancing
of a doll takes place according to the movements of the string or
other mechanism on which it works. I am not quite particular about
tendering an apology to you for any merits or demerits, since, I was
intended by the preceptor merely as a conveyance for carrying the
composition. And any deficiency (in it) that might stand out in the
conference of you saints, were such dificiency not to be made up,
(by you) I would be all wrath with you in.a spirit of affection (being
accustomed to your indulgence). (If the inferiority-base condition-
of iron is not removed at the touch to it) of Paris, whose fault would
it be? The only part that a stream has to play is to flow and mingle
with the Ganges if it does not then get one with the Ganges, whose
fault would it be? Therefore, now that I have luckily approached
the feet of you saints, what more do I want in the world? Oh sires
through the grace of my preceptor I have been favoured by the close
friendship of saintly men like you who have fulfilled all the ambitions
of my life perfectly. Just see, having secured a parental E GE
like you, I was enabled to carry quite happily to its success a one
tion this book—my cherished desire. It might become possible to ce

a -globe, or to create the seven mountains
entirely of gold the p Soni fill up the seven

f Chintamani gems; or it might be easy to fill up l
(engen) S 5 be difficult to convert all the (minor)
seas with nectar, or it would not be
; : lay out and plant pleasure-gardens

stars into as many moons; or to lay

670. : JNANESHWARI

of ‘Kalpataru’ tress; but it would be very difficult to discover the
hidden sense of Gita by resolving its intricacies. Yet that ‘T’, a complete
mute (dunce), have been enabled to expound the Scripture in the Marathi
language in a way that could make all view (i.e. understand) it clearly;
that I could swim across the vast sea in the form of this stupendous
composition, and waved and paraded the banner of victory (in my
hands) in the form of fame; that I could erect a temple in the form
of the Gita interpretations, the temple that looks like the mountain
Meru with its enormous tops (fara) and therein instal and worship
the image of the preceptor: or that an infant that had missed its
frank and guileless mother in the form of the Gità teaching, and was
wandering aimlessly, should be able to meet its mother again:—the
credit of all these acts of piety is due to you (the audience). I, Jnànadev,
proclaim to you all the saints that whatever I have said here is the
net result of assimilating all your piety, and is not merely an empty
talk (i.e. a thing to be trifled with). What more should I say to (you)
all? That I have been shown (enabled to see) the festival of the comple-
tion of this work, is, (as I take it) the fruition of my life. I feel extremely
happy that you fulfilled all my expectations to the full extent, I con-
fidently hoped of you. O Sires, you have created for me another
universe in the form of this work and that makes us simply laugh
(out of ridicule) at the Sage Vishvamitra. Where was the greatness
in his creating for, and his giving importance to *Trishanku', a mortal
world simply for belittling God Brahmadev ! God Shambhu created
the ocean of milk, getting charmed with Upamanyu; but it (sea)
is not also fit to be compared (with this work), since it contained
poison (which was later on churned out) The Sun comes in hot
haste for delivering the universe from the demon in the form of dark-
ness who has devoured it; yet while doing so, he makes the people
suffer from his (tormenting) heat. The Moon pours out to cool
down the heat-stricken universe; but being herself contaminated,
she too is not worthy of being used as a standard of comparison with
regard to this work. Therefore, I say, there is no other thing (in the
world) that can bear comparison to this Work, which meritorious
achievement you saints have caused to be created in the three worlds
through my agency. Nay, that this religious sermon, Kirtana (aida
—praising God with the help of music and singing), has reached its

(successful) termination, is all your doing, what remains as my role
in it, being that of only a servant.

XVIII. MOKSASAMNYASA YOGA 671
EPILOGUE

Now the Supreme Self should get itself propitiated by this sacrifice
in the form of a literary production and should grant me in charity the
only boon (TAT) that the evil vision of the vile and wicked should drop
all its crookedness and sting and they should develop a love towards
good actions, and further there should be created fellow-feeling
(towards one other) amongst the beings. May the darkness in the
form of sins get destroyed and may the entire universe (people) conduct
itself in the light of the rising Sun in the form of one’s own (religious)
duty; and may each and every being (as a class) get the fulfilment of
each and every wish of his. Let the concourse of saints that shower
down all that is propitious on the universe, appear and visit per-
petually the aggregate of beings on this earth. These saints are as
it were the blossoms of the moving (walking) ‘Kalpataru’ trees, or
the inhabited places (towns) of sentient ‘Chintamani’ gems or the
talking oceans of the nectar. May these saints who are unconta-
minated Moons and heatless (cool) Suns be the constant kinsmen
(7m?) of all. In short, let all the three worlds be all happy and
perfected (with the bliss of Monism), and let them render service
eternally to the Primeval Male Supreme Being. And especially those
in this universe that (literally) live on (the constant study of) this
work (Gita) may they have the perfect happiness both temporal as
well as spiritual. Hearing this, the Lord of the Universe (in the form
of the preceptor Nivrittinath) said, “This boon has been granted
to you", at which Jnanadev became very happy. There is in this
‘Kali-age’, the most holy in all the three worlds, and a very ancient
place called ( Panchakrosha’ "«*T-the modern town named
*Newase"), on the southern bank of the river Godavari, in (the pro-
vince of) Maharashtra (modern Deccan), where there dwells the
deity named *Mahalaya' (known as "Mohaniraja' in modern times)
the living thread (the root-cause) of the universe. In this holy place

‘rules most justly King Shri Ramachandra, the crown gem in the

the Kshatriya race, and the very abode of all the
E TA Jnānadev, ti Disciple of Nivrittinath,-the follo-
wer of the traditional Sect (School of Mahesha (the Great God D
gave the Gita the garb of Marathi (language). L Jnanadev, the SU e
of Nivrittinath, declare that this 18th Chapter is the pinnacle ( i ?
of the beautiful dialogue named Gita, that took place between Lor

672 : JNANESHWARI

Krishna and Arjuna (and is described) in the celebrated ‘Bhishma’
Parva (part)of the Great epic ‘Maha-Bharata’, and which is the very
essence of the ‘Upanishads’ and also the parental home of all the
Scriptures, and in which (Gita lake) the Supreme Swans-the Yogins-
take resort, in the way do the swans in the lake (known as “Manasa’).
May the aggregate of beings derive complete happiness day by day
from the wealth, in the form of the holy Scriptures. Jnanadev
composed (edited) this commentary (on the (Gita), in the year Shake
1212 and ‘Sachhidanandbaba’, with great reverence became its
writer (copyist) 1 (1810).

AAA HTHTSETSSÜSEHTU: th ?c od

eS

i
E
i

XVIII. MOKSASAMNYASAYOGA 673

VERSES ADDED BY SAINT EKNATH AFTER HIS
RESEARCH ON JNANESHWARI

Eknath, the disciple of Saint Janàrdana, corrected with high regard,
from the original, the copy (manuscript) of Jnaneshwari-Gita (then
in vogue) in the year Shake 1506 named 'Tàrana'. The Scripture
was by itself originally perfectly pure, but had meanwhile been ren-
dered inconsistent (incorrect) on account of wrong and unauthorised
interpolations made during the course of the day-to-day routine
reciters. These have, after a careful research, been corrected (now)
and a correct and authentic copy of Jnaneshwari has now been pre-
pared from the original. I bow to the spotless saint Jnaneshwar,
the reading of whose commentary on Gità imparts knowledge to
the devoted lover of the Scripture. Writing work was completed
at the town named Paithan (3fatert) on the bank of river Godavari,
on the most auspicious and unique occasion ("T4"fl)—the ‘Kapi-
lashashti,'* in the month of ‘Bhadrapada’. One who would hereafter
interpolate any (unauthorised) Marathi verse of his own composition
in this copy of Jnaneshwari should be taken as having placed a hol-
lowed shell of a coconut (421) in a dish filled with ambrosia (5).

* This unique occasion occurs only once in sixty years, when the following five events
are found on the same day: (i) 6th day of the dark fortnight of 3TT2U«a month, (ii) The
Sun is in the constellation of Hasta, (iii) Vyatipāt Yoga, (iv) Tuesday, (v) The moon

is in the constellation of Rohini.

IN ADORATION OF JNANESHWAR
(By V. V. D.)

Hail Jnaneshwar! Thou gem amongst saints

Thy splendid light on Krishna’s song divine

Has cheered many a feeble struggling soul

Through dismal nights of Maya’s illusive ways

And brought them hope with faith in Lord’s decrees
They murmur not, nor piteous plaints display,
Though pressed by hosts of woes like beasts ferocious.
Serene and staid, they wend along the course

Laid down by duty, revealed in Lord’s message
Thou leading sage and found’r of Bhakti school
Yogin foremost, with power miraculous ;

Healer of mundane cares, thy blessings shower

On meek, suppliant men beseeching grace,

And feed their hungry spir’ts with manna sweet
Unshackle them from bonds of Mayic snare
Promote them straight in unison with Om.

OM TAT SAT BRAHMARPANAMASTU

Index

A

Absence — of action on the part of the
great 72, 73, 90
~of attachment 375
— of wrath 493, 494
Action — Sinless 44, 45
— of ritualist condemned 46
— right method of performing 48, 49, 59
— true renunciation of 63, 64, 70, 71
— as a means of securing emancipation-
91
— how to distinguish between action and
inaction 92, 93
— characteristics of sage (perfected
man) who has mastered the secret of
action 92, 94, 95
— Culminates in knowledge 100
- renunciation of 107, 109, 110
~ prescribed by four castes religion 336
- (power) as wife of Pran (Principle
life wind) 354
— Universal action as hands of Supreme
397
— Three types of action 557, 558
— Sattva dominated 589 Rajas domina-
ted 589. 590 Tamas dominated 590,
591
— activism - the product of Gunas 437
— Pregnant with desire is harmful 277
Adhar-chakra — 139, 187, 192, 330
Adityas — 281, 297
Agama — 394 ns.
Agasti — (the sage) 246 Agasti (Sirius),
450, 498
Agent — Sattva dominated 592, 593
— Rajas dominated 593, 594
— Tamas dominated 594, 598
himsa — (non violence) .
£ - The da of ritualists (qd«ftai«T)
stated and condemned 360, 361.
—as practised by a man of knowledge
363, 365
— some foolish practices the observance
of which result in Himsa 360-361.
— jn speech 362 non-violence in mind
for genuine 365
(thought) necessary g r
— Author qualifies his explanation on

366-367

- Author's harangue to audience 368,

493
Airawat — 263, 500
Ajamila —(a typical sinner) 279
Ajani — (afm ) 621
Akshara and Kshara — (See Mutable and
Immutable) 482, 483, 488
Akshouhini — (a big division in the army
consisting of a fixed number of (1)
warriors fighting on foot (2) on horse-
back (3) on elephants and (4) in
the chariots 637
Alchemy — 601
Amaravati — 229
Amavasya — 338, 353, 405- The mind
of the Tamas-ridden compared to
sky 433, 479
Amba — (Goddess) 393
Ambika — 660
Ambrosia — 103, 217, 220, 263, 347, 363.
Amorous Souls — (of Gokula) i.e. Gopies
274
Anühata — (wheel) 144, 145, 330
Andaja — ( #84 born of egg) 455
Anima — (one of the 8 miraculous powers
acquired by a Yogin) 145.
Apadna— 63, 121, 141, 142, 334, 472,
504, 573, 595, 602.
Ardhanart-Nateshwar — (A hermaphro-
ditic form of Deity) 225, 553
Arjuna — his chariot 12 - reviews the
armies and becomes nervous 16, 17
— expresses his gloomy thoughts on the
fratricidal war 18-24
— condemns the war as a crime and an
act of ingratitude 28, 29
— in deep distress and dilusion he begs
for Krishna's guidance 28-30
—is showered with the divine grace
by Krishna 135.
— expresses his desire to see the Divine
form 277
— is unable to see the form with human
—sight, and is granted divine sight
282, 283
— Krishna's love for Arjuna 475
— Arjuna's first reaction to the Omni-

form 289
— Arjuna describes in amazement the

676 INDEX

omniform in detail offering his saluta-
tion 290-306
— Arjuna impatient to see the normal
form of Krishna 644
— Arjuna in spiritual trance 654
Ark — 294, 312
Ascetics — 150, 167, 191, 270, 287, 387,
392, 402, 497, 499, 513, 623
Ascetic tendencies — 602
Asceticism — 121, 167, 333, 449, 461,
471, 497, 535, 611, 612, 615, 618, 619,
621, 623, (a steel armour of a seeker)
624, 627.
Ashadha — 454, 510
Ashoka (tree) — 304
Ashwins — 282, 297
Ashvamedha — 653
Asita — 255,
Ashwathha — 451, 453, 454, 459, 460, 462
Atharwa Veda — 394
Atheism and Nihilism — 506
Atheist — 526 "
Atman — 35, 266, 275, 284, 354, 355, 357,
379, 402, 512.
Austerity — 357, 388, 490, 492, 513, 525,
526, 528
— threefold Austerity 533
- austerity of the body 534
— of speech 534, 535
— of mind 535, 536 `
— Satva and Rajas dominated 536, 537
— Tamas dominated 537, 546, 548, 602,
607, 650, 652.
Avidya — 423

Bacchanalia — 604
Bali — 279
Bandhas — (in the wheels -
ON in aan, ae atl UR
Bhadrapada — 613
Bhagirath — 265
Bhagwad-Gita — Summary ^ of the first
part (Chapter I-IX) 245, 246
Bhairav — 298, 393
Bharat — (clan) A clan to which Kauravas
rt and SR. belonged.
arat —(the great Epic
Lo A pic) extolled 4,5,
Bhasmasur — 27
Bhavani — (Parvati) 290

Bhisma — (the commander-in-chief) 9, 10,
11, 302, 309
— Parva 416, 672
Bhrgu — 262, 279, 487
Birth and death — their function in the
eternal order 38, 39, 50, 63, 66, 73,
129, 171. 180, 195, 197, 202, 203,
210, 216, 217, 226, 230, 235, 259.
-as a path made by fancy (Maya)
351, 376, 404, 408, 411, 413, 439, 440,
466, 516, 554, 556, 606, 631, 636,
Black Magic — 232, 510
Black Magicians — 512
Body — ls relation to Soul — 36, 37, 38
— Body of a Yogin 141-144
- Evils inherent in body 194-195
—it acts like a strumpet towards soul
195-196
Brihaspati — 229, 244, 262, 358
Brihat Saman — 267 (a variety of Saman)
Brihat Sam-Sütra — 352
Brahmadev — 66, 67, 68, 81, 196
-The day and night of Bra.- Corres-
ponds to creation and dissolution
of the universe 226, 290, 314, 319,
322, 330, 348, 352, 357, 369, 407, 411,
425. 429, 442, 638
— qualifications necessary to attain the
status of 447, 448, 454, 459, 464,
493, 501, 510, 514
Brahman — 33, 35, 39, 59, 70, 95, 96
101, 115, 120, 146, 147, 148, 157,
161, 172, 179, 180, 181, 197, 200-206,
211, 219, 221. 223, 244, 245, 246,
259, 262, 271, 275, 283, 284, 286, 291,
294, 315, 334, 335, 344, 368, 396-398,
~ 402, 408, 411, 412, 416, 618, 621, 622
623, 624, 631, 634, 654, 655, 665.
— Gross Bra. 418-420, 436, 437, 441
- Brahmic equanimity 442-445, 447 451,
458, 462, 467, 478-480, 492.
— Brahmasutra 350, 492, 493, 522, 523,
525, 543-548, 550, 575, 584.
Brahmarandhra — 144-146, 191, 292, 334
Brahmin — 68 -
-Brahman and Shudra 79, 116, 162,
229, 241, 242,
—uninvited guest 448, 516, 492, 51!
— the spirit of a deceased Brahmin:—
526, 533, 538
—Brahmin sacrificers 542, 543, 544,
606-609
Budhism — 2

DASSON

1

INDEX 671

C

Caste — Intermingling of 22, 73
— Castes based on qualities and actions
915400
- Religion based on (Four) Castes 336,
376, 610, 614, 648
- Brahmin's caste-lowering of 522
— Functions assigned to four different
castes 605
~Kshatriyas and Vaishyas enjoy the
same high status as
-is enjoyed by Brahmins 605, 606
Chakor (bird) — 4, 20, 117, 125
- compared to devotees of God 163.
244, 257, 278, 363, 365, 383, 639, 643,
648, 652, 664, 665
Chakrawak — 486, 602.
Chamundi (Goddess) — 334
Chandrayana (penance) — 544
Charity — 376, 379, 384, 490, 491, 518,
522052 528
— Sattva dominated 538, 539
- Rajas dominated 539
-Tamas dominated 539, 540
- Charitable grants 556, 559, 575.
Chatak — 278, 327» 448
Chintamani — 125, 227, 315, 323, 552,
661. 663, 669. 671
Chitrarath — 263
Chouranginath — 668
Cobra (festival) — 393
Collyrium (Magical) — Shows a hidden
treasure 449
Concentration — 46, 50, 221, 333, 336, 422,
519, 553
Concubines — 230
Cosmic power — an illusion 170, 173, 178
— Yoga 179
— person 291 =
-action 100
-time 197
— nature 213-215
-creation and dissolution of the uni-
verse 421
Cupid — 251, 350, 353
DE and Sentience — (AT-Ù7A ) 288
Demigods — 458
Demon — 219, 220, 264? 649, 670
— Daityas (Demons) 268, 297
— Asuras (Demons) 312
— Demon buffalo in the form of mind
334. 526, 580

- Demon 598
Demoniac «— 218, 501
— Demonical estate 489, 499
- Demoniacal Estate - its six compo-
nents described 499, 501
- Six demerits of Demonical
- Estate Compared to the clustering
of evil planets in the
— Zodical sign etc. 502. 503
- Men of Demonica! nature 503, 514,
527
Desire — nature of desires 355, 428
Devaki — 268
Devala — 256
Devotee — 12, 173, 612, 626, 627, 628,
629, 641, 644, 645, 656, 657
— four types of De. described 174
-the last type is praised 175
- now a Devotee attains the vision of.
Knowledge 174, 175
- becoming a man of Knowledge: ig-'
norant devotees scrupulously worship
lesser deities and secure inferior re-
ward 176, 177
- God helps his devotees 192, 193,
199, 206, 220
— Devotees on attaining liberation 221,
222, 230-233, 235
— Devotees and God identical 236, 237,
238, 243, 271, 274, 278, 280, 292,
324, 328, 332
— God protects his devotees and highly
praises them 336, 399
— Characteristics of the devotee 343,
347, 371, 382, 393
— a fickle devotee compared to a harlot
390, 402, 444, 512, 520 521, 551, 570
Devotion — 385, 624, 625 (fourth kind
the best Devotion) 626, 627, 628, 629,
630, 634, 636, 650, 651
—is a river superior to the Ganges be-
cause it purifies without any risk of
drowning 343
— to preceptor 367-371
—unswerving devotion 381, 382, 447,
487
Dharman — (Religion) importance of fo-
llowing one's Dh. 613, 614
— Alien Dh. 615, 616
Dhritarashtra — 7, 25, 84, 124, 205. 243,
271, 283, 288, 305, 347, 446, 518,549,
657, 660
Dhruva — (North polar star) 245, 285,

678

368, 374, 382, 662
Divine — life 178, 213, 219, 231, 233,
238, 274, 328
-love won through amour, terror,
enmity etc. 239, 328
— grace 222, 302, 320
- mother 319
- resonance 417
— Estate 489, 490
— Estate 26 qualities of enumerated
490-498, 503-504
Divali festival — 447
Dolls — 132
Drona — 302, 309
Dronacharya — 8,666, His Sterling quali-
lies 28
Duality — 120, 223, 328, 344, 355, 398,
401, 416, 418, 419, 421, 435, 436,
479, 480, 488, 520, 545, 565, 568,
617, 626
—(seer and the object of seeing) 630,
631, 646, 655, 657, 658
Durga — (goddess) 393, 580
Duryodhan — 7, 10, 660
Duty — how to know (performance of
du.) 610, 612, 613, 614,
Dwarka — 326,
- capital of Yadavas and Krishna's
City 475, 574

Ecstacy — 630
— of Sanjaya 659
Ego — 166, 171, 179, 186
Egoism — 58, 354,
—child 467, 488
Egotism — 328, 405, 463, 471, 512, 545,
564, 577, 578, 622, 638, 643, 660.
Eight — elephants 352
— (supernatural) powers 132
— fold signs 290
— fold thrills 297
— affections of the body 427
— righteous feelings 447

— factors promoting the growth of Giant
tree 452

~ Kinds of emotional states 658
)

(
Ekalavya — 666
Ekanath — 673
Emancipation — 39, 100, 200, 278 343
344, 411, 445, 449, 499, S4]. 544
557, 558, 622. MS

INDEX

Eons — 424

Erotic — (enjoyment) 573

Esoteric — (worship) 630
doctrine 641

Eternity — 421, 523

F

Faith — Three Kinds of Faith 524
— Spiritual faith 606
False view of God's nature — 216, 218, 219
Farmer — (mind) and bullock - ten
Sense and action organs
Field — objects of senses
Seeds — injustice
Crop - great sins
Field — (Kshetra) 349-352, 630
defined 5
— its 36, constituents 401, 402, 409
— Unity of Fi. and Knower 410, 415,
420, 478
Field-Knower — (Kshetradnya) 348, 401-
402, 409, 414, 415, 420
— special features of 423, 426, 477, 630
Fire — (Sacrificial) in the form of self
control 96
with oblations of Sense Objects,
flames — Sensual pleasures, Sticks —
fancies, Smoke — craving receptacles
— 5 senses.
Five fires — 293
— fire in the form of meditation on the
self = Churning, rod = heart, rope =
mental firmness, smoke — lure of
magic power, knowledge — fire, sticks
— desires, purified butter — passions,
sacred chant = “I am the Brahman
etc." 97, 408
—fire of reason, five fires 410
— Fire compared to knowledge 420
— sacrificial fire 428
—Fire of activism 428
— fire submarine 438
— Vaishwanara fire in the body 472
—fire of non-attachment 491 `
— fire-sacred fire 522. 537
-three sacred fires (ngada, WEI,
afa) -544, 545
—fire (sacrificial) of knowledge, into
which Nescience is offered as an
oblation 653
Five — five fires 293 7
— five elements 351, 353, 354, 410, 413
-nature of gross elements 422

350

INDEX 679

- gross elements as branches of the
Giant tree 452
—five external organs
- five demerits of Tamas tenacity 601
— five causes 1, body (locus), 2, agent
3, means 4, operations 5, desuny 575,
578. 579 j
- (for accomplishing any action) 569
— five elements (space (sky) devouring
the remaining four) 627
Four — four internal organs 452, 583
- four objects of human life 515
— four stages of life 591
— four kinds of beings 351, 455
Fourteen worlds — 291, 295
Forbearance — 498
Funeral yard — 350
— grounds 524

G

Gaimnath — 668
Gambler — 377
Gandaki — 365
Gandharwas — 229, 263
— City of Gan. 289, 297, 459
Ganesh — (Ganapati) His limbs, orna-
ments and figure identified with va-
rious things poetically 1, 2, 519
— Ganapati (Synonym for Ganesh) 244,
393
Ganges — 9, 10, 38, 43, 84, 121, 175, 216
219, 222, 232, 239, 259, 264, 265,
272, 310, 343, 362, 373, 376, 381,
411, 419, 461, 464, 483, 487, 490,
498. 499, 525, 531, 533, 542, 547,
553, 580, 603, 611, 617, 619, 624,
632, 634, 639, 656, 659, 669.
Garuda — 12, 234, 264, 274, 284, 369.
Gayatri — 267
Genesis — (of action and knowledge) 576,
582
Ghost — of deceased Brahman 374
— troubles warded off 377, 379
— Ghostly orders 417
-" hoard 524
— king of Ghosts (Vetal) 540
— female Goblin guarding hoarded
money 541 ,
Giant tree — (Mundane existence) unlike
other trees 449
— also called Aswattha 450 :
— its root, deep ignorance i,e. nescience
451

- different parts of Giant tree des-
cribed at length 452
why is the tree named Asvattha 453,
454
why do the ignorant believe the tree
to be imperishable 453, 454
-the functions of the three Gunas
(Sattva, Rajas, Tamas) in the giant
tree 456, 524
-the method of cutting down the
world Giant Tree 459, 462
Gita — Compared to butter churned by
Vyàs 4
- its importance and interpretation 5,
6. 84.
-is a creeper issuing from the Vedas
124, 206
- represents hidden Saraswati 272, 417,
419, 448, 449, 483, 484, 485, 488,
520, 551.
Gita temple of Lord Vishnu 552, 553
- teaching its main function 633,
634, 639, 644
- Gita scripture and its relation to the
Vedas 646, 647 ]
— Summary of the contents of the 18
chapters of the Gita 648
- Supremacy of the Gita vis-a-vis the
Vedas 648
- Traditions (to be followed) of the
Gita 649, 650
-Glory and greatness of Gita 664
Glance — of a man of Knowledge com-
pared to that of a she-tortoise 363
Godavari — 671, 673
Goddess — of love 281
— of learning (Sharada) 2, 574
— family Goddess 530
— of sacrificial lore 531
Gokul — 268, 274
Gopis — 239
Gorakhnath —295
Goutam — 525
Govardhana — 268
Grace — 317, 417
—of the Preceptor 515, 568, 639, 643
Great-Void — (Weert ) 144, 146
- primeval void 257, 334, 340, 351
— void absolute 398, 400
— Great zero (void) 481, 498
Grislima —- (season) 428, 461
Guardians of 8 cardinal points 352
Guilelessness — (as displayed by a man
of Knowledge) 358, 359

680 INDEX

Gunas — 38, 45-47

—how they are related to the Vedas
and Upanishads 63.

-as real Agents of actions 75, 88, 91,
95, 170, 399, 400, 403, 404, 406,
410, 411, 420, 422, 426, 430, 432,
432, 435-437

— ebb and flow of Gunas 101. 102

— behaviour and attitude of a person
when he transcends the three Gunas
102-105, 119, 133, 139, 140, 145,
183, 186, 187, 196, 197, 199, 200, 205.

H

Happiness (defined) — 355
Harlot — 279
-who was saved through devotion
359, 393, 594, 603
Heaven — fall of the Manes from 42
- pleasures 45
- enjoyments 100, 204, 228, - 230
—(seven) Heavens 297, 325, 382, 392,
420, 423, 428, 436, 448, 496, 500,
505, 506, 516. 587, 605, 615, 618,
638, 644
Hell — 22, 23, 45, 228, 391, 392, 436, 499,
501, 504, 506,
— tortures of Hell 510, 514, 515, 587,
604, 622, 644
Hidden Treasure — 632
Highest Person — (or Best Person) 480,
482, 488, 489
Himalaya — 262, 343, 440, 443, 444
Himsa — (violence) 361
— Medical science and Himsa 360
Hiranyaksha — 299
Hoard — (guarded by a serpant) 390
— guarded by a female goblin 541
— guarded by a ghost 602
— (secret) hoard likened to supreme
Brahman 618
— Secret Hoard (of self knowledge) 640
Horse Sacrifice — (Ashvamedha) 433, 556
Hostess (and guests) — 416
Humours (Triad of) — 410

Ida — 334, 375, 599, 621

Idea — (at the time of death) 186, 187

Immutable — (and Mutable explained
fully) 476, 480, 482

Incarnation — 84, 88, 89, 292, 321, 324

Incantation — (and charms) 512
Indra — 30, 58
—Life time of Indra in terms of Brahma-
dev's time (3 hours) 196
— Indra's Life span in relation to cosmic
time 196, 205
— [ndra's horse 229
— tempts yogins 335, 427, 428
— preceptor addressed as Indra amongst
the Ganas 519
Infamy — 41-42
Innate — (i) qualities of brahmins 606-
607
(ii) activity of Kshatriyas 608-
609
(iii) activity of Vaishyas and
Shüdras 610
Intellect — (i) Sattva dominated 596-
597
(ii) Rajas dominated 597-
598

J

Jain Saints — 85

Jalandar — (yogic posture) 139, 146, 621

Jamna — 272, 298

Janaka — 72

Janamejaya — 4

Jaraj — 424, 455

Jasmine — 493

Jiva and Shiva — 223

Jnaneshwari — what led Jnaneshwar to
Compose the Marathi Commentary
on the Gita 670-672

Jupiter — entering thesign Leo(fageavamt)
663

Kailas — 290, 621

Kaivalya — 354, 543

Kal — (theory of the universe 332

Kal — (time) 477, 522, 550

Kalbhairava — (form of Shankara) 161

Kaliya — 298

Kalkuta — (deadly poison) 259

Kalpa — (a day of Brahmadev) 344, 371,
424, 513, 523, 595

Kalpataru — (a fabulous tree of Indra's
heaven) 184, 217, 229, 233, 234, 243,
244, 271, 287, 315, 330, 550, 661.
663, 670, 671.

Kamadenu — (Heavenly cow) 6, 61

- Religion compared to 66, 107, 184,

229. 234, 235, 270, 279-80, 314, 323,

INDEX 681

333, 341, 663.
Kamsa — 239, 268
Kapila — (founder of Sankhya Philoso-
phy) 263, 402
Kapila Sashti 673
Karman (karma) — 64, 71
— Relation between Karnan and Sacri-
fice 70, 182, 183, 184, 185, 186, 303
- Karma yoga 632
— yogin 632, 634
Karna — 9, 302, 309
Kartikeya — (Skanda) 262
Kashi — (modern Benaras) 343
Kashyapa — 291
Kaurawas — 12, 13, 14, 32, 40, 43, 283,
284, 303,
— (Patronymic from Kuruclan) 549
Kaustubha — 234, 240
Knowledge — defined and explained 357,
358, 401, 402
- person of Knowledge described 438,
440
— tree of Knowledge 550
—Sattva dominated 585, 586
- Rajas eS
— Tamas ` 586, 587
Krikara — (Belching) 573
Krishna — becomes Arjuna's charioteer
through 12
— praises Arjuna's might in war Coaxes
him to fight 26, 27
— Krishna's profound love for Arjuna
133 -
— Krishna explains the nature and pur-
pose of his omnipresent
— form and advises him to fight cheer-
fully 307, 308, 309
— Krishna lovingly taunts Arjuna, for
his fright and takes on the human
form 322, 324
Krishna's love for Arjuna 570, 571
— Krishna embraces Arjuna with a view
to imparting his own essence to
Arjuna 646
Krittika — 262
Kshatriya — his duty 26, 40, 606
— his qualities 608-609
Kuber — 262, 510
Kundalini — 621 1 v.
-is compared to a female cobra, it is
made active by vajrasana, 140
— it devours the seven vital elements and
resting on Sushumna vomits nectar
141, 142

—the glorious form of Kundalini 220,
221
Kunti — (mother of Pandavas) 12
Kürmas — (Sneezing) 573
Kurus — 10, 322, 260, 657, 662
Kurukshetra — 7, 205, 325, 538

L

Lanka — 265, 273

Laxmi — (Goddess) 83, 108, 175, 233,
234, 240, 254, 257, 266, 280, 283,
286, 325, 348, 369, 417, 488, 489, 491
496, 510, 533, 548, 639, 661, 662

Liberation — (by the path of knowledge
and the path of action) 62, 173, 219,
254, 515, 516, 521, 523, 525, 596, 597,
611, 612, 614, 621, 633, 634, 645

Life —(with devotion contrasted with
life without it) 236, 238

Life and death — 296

Life winds — 350, 354. 621

Logic — 2, 349

Lot — of Greedy Vedic Sacrificers con-
trasted with the lot of devotees 228 231

Lotus — of 1000 petals in Brahmarandhra
621

Love — (maternal) 613

Lust — (with anger) born of Rajas and

nursed by Tamas 80
—it conceals knowledge (of self) 82
— lust and wrath of demoniacs 508, 516

M

Machindranath — 668

Madana — (God of love) 550

Madhyama — 621

Magical collyrium and hidden treasure
449.

— Black magic 540

Mahabharata — 672

Mahalaya — 671

Mahesha — 671

Mahish — (Demon-buffalo) 663

Mahamaya — 313

Mahat — 351, 396, 422

Maharashtra — 671

Maharudra — (Shiva) 293,

Mahat Brahman — as product of divine
will 312

Mahattatva — 545

Malaya — (mountain) 363, 496

Mandargiri — (mountain mandar) 259,

682 INDEX

266, 290, 465, 535

Manes — 22, 225, 232, 263, 264, 458, 492.

Mang — 54)

Mātanga — 586

Manija — 424

Manipur — 140 (one of the seven plexu-
ses)

Mantra — 533, 542, 543

Manu — 85, 251, 252, 454

Marathi Language — 105

— the charm of its diction glorified 124,
125, 134, 135

— the beauty of Marathi 182, 207, 246,
247

— Marathi words serving as a canal
(of divine Knowledge) 272, 273 331,
347

— Praise of Marathi diction used by the
author 416, 484, 670, 671

Margashirsha — 267

Markandeya — 285

Mars — 118, 600

Maruti — 12

Maruts — 261, 281, 297

Matra — (Concentrated drug) 601
Mayda — 33, 36

- Renunciation of actions and Maya
64, 66, 76, 87, 110, 166, 167

- Maya as a shadow and a curtain
concealing the vision of God 173,

- compared to rivers 170, 171, 172, 176
186-187

- Maya and Purusha (soul) lead a
conjugal life 199,- 213, 214, 285,
351, 354, 355. 416, 424.

- queer child of Maya described 422,
423, 438, 451, 467, 480, 520, 523,
542, 616, 635, 636, 638.

Meditation — 368, 372, 375, 417, 434,
448, 505, 593, 599, 602, 619-623
— sword of a seeker 630, 668, 669
Meru .. (mountain) 13, 109, 151, 172,
234, 228, 266, 289, 310, 326, 345,
362, 366, 382, 406, 428, 441, 478, 670
Mind — control 54,

— peace of 56, 64, 83

— mind enters Brahmarandhra and cea-
ses to exist 121

- The mind of a perfect man (yogin
— the method of mind - ud (i
the practice of yoga 138
- methods of controlling mind 150-152
- minds fickle nature 155.156
— mind of insane 112

-mind is a market 199
- nature of mind 355, 421
— emotions arise in mind according to
the quality of food consumed 527
Mine and thine — 95
— mind and others 357, 367
Mirage — 34, 211, 212, 216, 219, 276,
277, 308, 387, 399, 407, 461, 462,
463, 466, 486, 500. 619, 644.
Miseries of birth — 378
Miser's treasure — 323, 359
Monism — 398, 475, 480, 490, 631, 645,
671
Monistic bliss — 603
Moon — 17th phase of the moon 142,
22], 330, 334
— crescent Moon 240
-Moon stone 551
Mudrà — 621
- Moon's phases 338
— Nectar of 417
-a moving lake of nectar feeding
herbs 472
Mudra — in the sense of propound mys-
tery 668
Mukti — 4th state of Mukti 634
Muladhra — 621
Mülbandha —(a yogic posture); it is
called Vajrasana 139, 186, 334, 620
621
Mula Nakshatra — (19th Lunar mansion)
394, 552
Mutable and Immutable — explained fully
139-142, 145

N

Naga — (yawning) 573

Nagas — 261-262

Nahusha — (King) 649

Names and forms — 405, 410, 421, 463,
477, 487, 496, 519

Nara and Narayan — (Arjuna and Krish-
na in former birth) 476

Narada — 239, 255, 256, 263

Nath Sect — (following Vajra Yoga to
which originally Jnaneshwar belon-
ged) 145

Navachandi — (A sacrificial rite in honour
of Durga Goddess) 393

Nectar — 348, 362, 368, 383, 412, 417
429, 560, 614, 640, 671

Nescience — (Explained fully) 385-396

— Greed and fickleness of the man of

=—

INDEX 683

Nescience 385,
- his concupiscence and filthy habits 386
— his wayward and wanton conduct 387
- his conceit and malice 388
- ingratitude and short-sighted policy
389
— delusion and ambition 390
— fool-hardiness 391
- uxorious attitude 392
— unsteady faith 393
- nature of nescience 394
- Nescience is the result of Tamas 395
— Nescience is like slumber 396, 441,
456, 457, 460, 461, 464 467
-Three ways of removing nescience
474, 475, 478, 479, 499, 500, 501, 534,
550, 563, 564, 568, 576, 580, 603,
616, 644
— Nether world — 299
— Nether region 303..
Nivrittinath — 668
Non-arrogance — (as displayed by a man
of knowledge) 358, 359, 360
Non-attachment — (as a weapon to cut
down the world-tree) 459, 611
Non-violence — 533

(0)

Occult-powers — ( Warfata ) 496, 498, 623
Oldage and its miseries — 378, 379, 380
Om — 543, 544
— one mystical sacred symbol connected
with the figure of Ganesh 1, 2, 144,
145, 146, 161, 167, 168, 192, 193,
226, 262, 263, 294, 332
Omkar — 1, 2, 144, 146, 225, 544, 545
Omni-present vision — (shown to Arjuna)
' 284-291 E
— Arjuna describes in detail the vision,
paying his homage 291-306
— Arjuna offers humble prayers asking
for pardon to Krishna and requesting
him to assume his normal human
form 310-321
Owl — 434

P

Padma — (a common posture in Yoga)

191
Paithan — 673 i
Paünchajanya — Conch of Krishna 12
Para —(mystic sound) 144, 418, 487

Paradise — 228, 229, 254, 263, 290, 296,
322

Parijata — 263

Paris — (philosopher’s stone) 5, 126, 132,
210. 239, 249, 315, 464, 501, 534,
547, 551. 564; 590, 645, 662 , 669

Parrot and the tube —(arraferatrara) 130,

415, 438, 576
Parvati — 668
Pashyanti — 146, 487
Passion — 54, 55, 78, 119, 350, 461, 465,
491
- The role of passion in world creation
506, 508, 618, 619
Path of devotion — Contrasted with the
path of Yoga and the latter's great
hardships and trials described 335, 336
Path-way — bright (auspicious) and dark
(inauspicious) 200-202
Peacock and the cloud — 439
Perfection — 610, 612, 615
the state of perfection is described
615, 617
- Aftermath of perfection 618-625
Pingala — 142, 734, 375
Pleasures — of Heaven (Paradise) 172,
181
-sensuous pleasures deadly like the
love of a sorceress 195
— Three fold pleasures 601,
—Satva dominated 602, 603
- Rajas: dominated 603, 604
- Tamas-dominated 604, 605
— Pleasures and pain 619
Polar Star — 279, 368, 578
Possession — How it interrupts a seeker
622
Prahlada — 264, 271
Prajapati — 313
Prakriti — 87, 91
—higher and brimary nature defined
166-167, 184-186, 192, 199, 218, 226,
255, 275, 276, 312, 350, 351-353, 356,
402
— Prakritis nature and achievements
explained fully along with her close
relation with Purusha 65-68, 69, 74,
77, 78, 83, 84, 85, 86, 119-132, 144
146
Prana — 63, 98, 141, 146, 190, 191, 226,
472, 513
Pranavü — 168, 192, 193, 543, 544, 573,
651
Prayüga — 150, 245, 272, 553

684 INDEX

Preceptor — (Nivrittinath) The power of

his grace 2, 3

-Grace of Guru - preceptor 175

— Preceptor is lovingly compared to
dawn, addressed as mother, RATE
goddess etc. and requested to show
favour to the author, 330-331

-The author belauds his preceptor
244-245

-the author pays homage to his pre-
ceptor 348

—his grace 357

-(I)Preceptor = Narayan (2) Medita-
tion — Shesha, (3) disciple = Laxmi
and also Garuda

— Preceptor = Narayan and the disciple
is Brahmadev

— Preceptor — cow and the disciple a
calf

- Preceptor = mother, the disciple a
sucking infant 369

— disciple a spiritual spouse of the
preceptor — exacting his entire love,
370, 417

— preceptor is copiously praised and
requested to shower kindness and
grace 417, 421

— the symbolic worship is offered by the .

— author to his preceptor who is highly
praised for the many blessings 447,
448, 474, 485

— Praise of the preceptor 485-488, 518

— Preceptor is praised and compared

to Shankar, Ganesh 519, 520, 534, "

. 549
— praise of the preceptor 550, 551
— Preceptor's favour secures perfec-
tion 617, 632, 640, 650, 651, 656, 662
- me power of preceptor’s grace 666,
Primeval Person — 403
— Primal nature 426, 427
— Primeval man 448
Principal quality of Kshatriyas — 609
Prostitute — 540, 567
Purana — (historical records) 352
pe 1 n 490, 560, 607
urusha — 185, 199, 225, À
AAA 255, 312, 403,
- His nature is explained fully and it is
sharply contrasted with Prakriti —
his wife 403, 412, 415, 422, 463, 464,

-Two Purushas 477-480
572, 584 pe Sole

Pütüna —- 268, 278

Rahu-— 619
Rajas (quality) — 80, 81
-(a mighty sinner, the father of lust
and anger) 169, 171, 172, 351, 354,
355, 388, 390, 392,
- The function of Rajas in creation 423,
425, 426
- Characteristics of Rajas 427, 428,
429, 430
-the behaviour of a person when
Rajas grows dominant 431, 432
— The fruit of Rajas 435, 440, 441, 452
—the part played by the Rajas in the
formation of the world tree 455-456,
490, 521, 522, 524, 525
— Rajas diet 527 .
- Rajas dominated sacrifice 532, 533,
540, 560, 584. 606, 607, 615, 617
Raja- Yoga — 621
Rajasüya (sacrifice) — 279
Rama and Rüvan — 246 Rama — 264
- Ramachandra (Rama) 265
Ramachandra — (King) 671
Rümünuja — (Rama) 265, 666
Rambha — 494, 613
Rashi — (zodiacal sign) 520
Regimen — and routine of a seeker who
has reached perfection 620-624
Religion — Evil effects of fratricidal war
on 21-23
- Kshatriya Religion 40
— Importance of observing religious du-
ties 66, 67, 68, 69, 70, 78, 79, 88, 294
- Religious vows 491
- Religion and non-religion due to
ignorance 644
Relinguishment — clarified, 559
-Tamas dominated relinquishment
560-561
— Rajas dominated relinquishment 561
- Sattva-dominated relinquishment
alone leads to emancipation 564,
565, 568, 599
Renunciation — 63, 64, 97, 100, 101, 107,
108, 126, 127, 235, 340 :
— (renunciation superior to meditation)
424, 435, 554
= Renunciation and relinquishment
clearly demarcated and explained 555-
558, 615, 616, 627, 635
Riddhi-Siddhi — 335, 357
Rudra — 261, 281, 297

^

iNDEX 685

S

Sacred formula perfected — (fizW3) 615
Sacrifice — 65, 66, 67 70, 96

- Symbolic - sacrifice through self
control 96, 97

— other types, viz, money gifts, penance,
devotion (to God), words, knowledge,
regulation of diet and vital breath
98; 99, 171, 180, 185, 187

— symbolic sacrifice through Hatha
Yoga 186, 204, 205, 220..

— sacrifice through knowledge described
223, 224, 225, 228, 229, 230, 231, 232,
235, 242, 262

—Japa Yadnya sacrifice 263, 322, 492,
493, 505, 510,

— sacrifices in Hell 177, 178,7186, 190,
191, 194, 197, 205, 208, 210, 211,
220, 221, 222, 311, 323, 343

Sadhyàs — 297
Sagar — 163
Sages — 248, 250, 296, 350
—sages in Naimish forest 352, 420,
458, 470
Saints — service to them is a means of
attaining knowledge !01, 102, 172,
207, 219, 220, 343, 365, 383, 394,
473, 484, 512, 517, 660, 669
Salvation — 158, 172, 201, 343, 271, 502
~ Gita as temple of salvation 553, 623,
647
Saáman — 225
Samana — 573
Sanaka — 84, 274, 277
Sanat Kumar — 239, 278
Sañkhya — (Philosophy) 32, 44, 62, 63,
109, 122, 350, 354, 401, 584
Sapta Shati — (a work dedicated to God-
dess (gU )
Saraswatt— 3, 206, 244, 272, 417
Sattva — 169, 171, 253, 351, 403, 426, 427

— Characteristics of sattva 427, 428, 430

— when sattva dominates a man 432, 433

— the fruit of sattva 434, 440, 441, 452

-the function of sattva in the world
tree 457, 522, 523, 524, 525

— how to develop sattva disposition 527

—sattvic food 528

— süttvic sacrifice 530, 531, 540

—sattvic actions 546, 560, 584

— sattva-dominated action 589 ]

—sattva equally shared by Brahmins
and Kshatriyas 606, 607, 615, 619

(Sama Veda ) 196, 261

-—sattva-dominated tenacity 598, 599
- Rajas-dominated tenacity 599
-Tamas dominated tenacity 599
-Tenacity 603, 608
Satya Lokà — (the residence of Brahma-
dev) 171, 285, 290, 310, 322, 350
Sáyujya — 445
Scriptures — 3, 50, 63, 65, 159, 160,
169, 200, 245, 257, 349, 359, 361, 365,
376, 383, 391, 397, 398, 400, 408,
415, 417, 419, 434, 471-483, 486, 488,
492, 504, 505, 511, 512, 514, 516, 517,
520, 521,

- Shruti and Smriti Scriptures 525, 526,
530, 534, 550, 552, 569, 575, 576, 584,
587, 606, 607, 610, 623, 633, 648,
670, 672

Sea of milk — 400

Seat for the practice of yoga - 137, 138

Self — 50, 55, 58, 60, 62, 71, 76, 78, 83
84, 89, 93, 102, 103, 110, 115, 116, 117,
118, 122, 125, 128, 130, 132, 147, 150,
153, 158, 163, 171, 175, 180, 191, 194,
204, 209, 210, 211, 212, 221, 222,
223, 236, 244, 251, 252, 253,
254, 330, 333, 348, 350, 359, 381,
394, 406, 409, 410, 414, 418, 419,
422, 423, 432, 437, 438, 439,
444, 461, 462, 463, 467, 470, 474, 475,
480, 481, 484, 486, 487, 488, 490, 491,
493, 515, 517, 531, 534, 549, 553,
558, 560, 563, 564, 568, 575, 577,
578, 580, 592-598, 606, 607, 608, 611,
615, 617, 621, 623, 626, 627, 632,
635, 636, 640-642, 644,-646, 655, 661,
663, 671

Senses — (control of) 53, 54, 64, 75, 78,
82, 112, 117, 138, 150, 151, 169, 179,
186, 192, 194, 210, 221, 222, 326, 333.
354, 355, 356, 373, 375, 390, 398, 399,
400, 410, 423, 432, 433, 434, 452, 467,
468, 491, 492, 521, 572, 573. 581, 582,
603, 606, 618, 619, 620, 621, 625

Sense-objects — (The main cause of
delusion) their evil influence on mind
their unreality 33, 34, 51, 52, 53, 54,
55, 64, 68, 77, 78, 96, 97, 103, 117, 118

119, 129, 138, 171, 186, 192, 220, 330, .

335, 338, 351, 353, 354, 355, 384, 385,

391, 423, 428, 432, 433. 452, 466, 469,

490, 491, 505, 507. 516. 524, 526, 540,
581, 582, 593, 602, 603, 615, 618, 619
Sentiency — defined 353, 474
Sentience — 356, 474, 478, 483, 488, 493,

Leid v p

a r a aaa aa

686 INDEX

518, 572, 573
Sentiment — 9 artistic sentiments 3, 244,
273, 330
-sentiment of tranquility (the last in
the list of 9 sentiments) 163
-sentiment of serenity 246
— Sentiment of serene (Iq)
-and miraculous mgA) compared to
the Ganges and the Jamna 272
- Gita being hidden Saraswati 9 Senti-
ments Rajas) 348
— Sentiment of tranqulity rises superior
to the erotic sentiment and rules
supreme in the work 416
—9 sentiments 417, 419
—9 emotional states 605
— Sentiment of tranquility (ia ) 668
Service to the preceptor — 367, 369
Seven primary fluids — (ETJ) 141, 142,
334
Seven sages — 609 (Seven qualities com-
pared,to seven sages)
Seven Seas — 325
Shakti — (identical with supreme devo-
tion) 627
Shankar — 4, 5, 12, 107, 245
- Mahesha and Shiva synonymous for
Shankar 205, 206
— Shiva (Shool-Pani) 233, 234, 241,
260, 261, 272, 275
— (Shiva) 287, 290, 299, 303, 317
— (Hara) 319.
—(Shambhu) 326,
— Sadashiv and Mahesh 346, 350
— (Shiva) 393, 458, 483, 498, 535, 585,
603, 424, 519, 522, 533, 627, 660
Shankara — (the great philosopher) 666
Shared — 573
Sharangdhar — Krishna's name derived
from his bow?
Shastras (scriptures) — 517, 521, 522, 525
Shesha — 13, 233, 264, 284, 369
Shishupal — 2778
Shruti — 647
Shuka — 239, 284, 494
Shüdra — 238, 492
~= Shudras unqualified to act according
to the Vedas 605
—the reason of their inclusion in the
caste-systrm 605
—low status assigned to Shudras 610
Siamese twins — (Purusha and Prakriti
compared with) 403
Siddha — 263, 296, 310

Siddhis (8) — 661
Sin — 18, 23, 41, 68 sacrificial food as a
purifying agent 69
— how the wise succumb to sin 80
—sinner is saved through devotion 236
— sin washed off in the river of devotion
343
— Sin of suicide 614
Sita — 265
Six demerits — 514
Six qualities — 439
Sixth night of child birth — (sacred to a
deity) 607
Soma — (sacrificial plant) 225, 228
— Soma dynasty 331
-Moon as Soma 472
-Soma (lunar) dynasty 521
Soul (Atman) — Its relation to body 33,
36, 37
— its reality 35, 66
— it is imprisoned by sensual pleasures
80, 83, 85, 86, 98, 99
- the lot of the doubting soul 103, 104,
119, 130, 137, 144, 150, 152, 154, 162,
174, 175, 194, 199, 206, 213, 219,
220, 223, 229, 235, 239, 241, 253,
261, 268, 274, 275, 276, 277, 278,
279, 296, 297, 306, 311, 318, 319, 320
323, 324, 327, 330, 339, 350, 351
— soul as a wayfarer 354, 355, 356, 357,
363, 369, 382, 394, 402, 410, 411
— soul's relation to the body 412, 413,
423, 426, 427, 428, 429, 430, 431,
435, 437, 438
. -the soul as the upper part of the
Giant tree 452, 468
— Soul deserting the body 470
— Soul as Kshar Purusha 477, 480, 486,
493, 506, 526, 551, 569, 570, 571,
572, 576, 577, 578, 581, 584, 591, 596,
603, 612, 613, 621, 627, 632, 633, 635,
638
Spirit —48, 53, 70
— being 49
Spiritual and non-spiritual — 416
-spiritual or temporal — 443
Steadfastness — (of mind body) 374, 375.
Subhadra — (wife of Arjuna) 162, 181,
215, 260, 266, 270, 279, 326, 329
340, 412, 470, 650
Sun stone — (Surya-Kanta) 437, 486
Supreme-vision of — 56, 57, 58, 65, 101,
122, 133, 141, 152, 161, 167, 183,
189, 190, 193, 198, 201, 202, 203,

INDEX 687

204, 211, 219, 243, 277, 317, 330, 339,
343, 351, 352, 357, 363, 375, 382,
394, 401, 406, 407, 417, 423, 436,
437, 438, 439, 444, 451, 463, 487,
497, 502, 517, 549, 584, 592, 607, 611,
612
Sushumana — 141, 142

— enters Brahmarandhra 146, 191, 334,

— (also called Madhyama) 599, 602, 621

Swan — 416, 431, 493

Swati — 473

Swedaja — 424, 455

Symptoms — (to identify man of know-
ledge) 366, 367,

— symptoms of Knowledge 401

Synonyms for Krishna — Mukund, Puru-
shottam, Govind, Sharangdhara, Va-
sudeva, Chakrapani, Keshava, Vai-
kunthnath, Shri Hari, Shriranga, Ya-
dunath, Anant, Vishnu, Gopala,
Rhishikesha, Achyuta, Murari, Na-
rayana, Lord of Vaikuntha 24
King of Dwarka, Lord of Laxmi,
Keshihanta, Shrinivas, Narahara,
Bhagawan.

Synonyms for Arjuna — Dhananjaya,
Kiriti, son of Pandu, Partha, son of
Kunti, Kapidhwaja, Savyasachi, ,
Kodandpani.

T

Takshaka — 301, 520
Tamas (quality) 80, 81
— together with Rajas it causes havoc
everywhere. They are compared to
dark cobras keeping a vigil on a
buried treasure, 80, 169, 171
— monster of Tamas 219, 351, 403
— the function of 424, 426, 427
— jn cosmic creation characteristics of
Tamas 428, 429, 430, 431
— behavious of a person when Tamas
waxes strong 434, 435,
— fruit of Tamas 435, 440, 441 452,
491, 513, 522, 523, 524, 525
— Tamas diet 529, 530
— Tamas dominated sacrifice 532, 541,
554, 560, 584, 606, 607, 615, 617
Thirty six — (principles) 356, 357
— Thirty six elements or twenty five
elements 432, 477
Three — classes of afflictions 366, 515
—humours 502, 515

- three-fold actions 601,
- three-fold fruit of actions 567, 568,
569
-three identical divisions (simis,
aadh, MAPTE ) in the Vedas
and the Gita 647, 648
- Three fold name of Supreme Brah-
— Om-Tat-Sat) 545, 546
- Its significance and application 543,
544, 545, 546
— three worlds, 88
- three-fold intellect and tenacity 596
Tilanjali — 660
Time spirit — 307, 311, 413
Timir — (eye disease) 626
Tradition — (Spiritual)
Tree of Knowledge — 369
-tradition (spiritual) through which
Jnaneshwar received from his precep-
tor Nivrittinath the Secret Know-
ledge 668
Tretayuga — 265
Triad — of wife, wealth and Passion 600
Brahmadev, Vishnu and Mahesh, 255
— (Knowing agent, Knowledge and ob-
ject to be known, 581
— (Religion, Riches and Passions) 461,
552
—(Passion, Wrath and Greed) 514
— (the end, the means and the agent) 618
Tripura — 519, 668
Trishanku — 670
Triveni — 272
Tulshi Plant — 532, 590
Turia-ecstacy conceived as a maiden, 244
Turyavastha — 411
Twenty four — elements .572, 584
Twenty six — qualities of Divine Estate
compared to (i) Ganges, (ii) bride
of liberation, (iii) lamp with 26 flames
(iv) 26 pearls churned out of Gita and
(v) Gifts, 499

U

Ucchaishravas — 263

Udana — 573

Udbhija — 424, 455 ]

Uddiyana — 621

Unbelievers — 349

Unmanifest — (non-manifest), 178, 199,
211, 332, 335, 351, 354, 479

Untouchable — 116

Upamanyu — 670

688 INDEX

Upanishads — contrasted with the Vedas
47, 277, 319, 394, 483, 543, 552, 658,
672

-compared to flowers 2

Urvashi — 229, 442, 505, 582

Ushana — 268

Uttar — 631

Vaikhart — 146, 487

Vaikuntha — 12, 24, 220, 234, 245, 262,
273, 279, 284, 288, 298, 316, 332 347,
420

Vaishwanar — (fire in the body) 200

Vaishya — 240

— Vaishyas assigned to a mixture of
Sattva and Rajas 606
Vaijayanti — 320 N
— (Necklace of Vishnu-Krishna)

Vajra — 263

Vajrasana — 139, 186, 221, 334

Varaha — (incarnation) 276, 366

Varuna -— 263, 264, 314

Vasanta — (Spring season) 267, 279, 496,
574, 652

Vasishtha — 246, 666

Vasuki — 263, 264

Vasus — 282, 297

Vatan — 120

Vayu — 313

Vedas — 1, 5, 47, 48, 70

— three gunas and the Vedas,—as the
manifestation of Absolute 84, 159,
160, 192, 193, 199, 205, 207, 225, 226
228, 230, 240, 246, 258, 273, 282,
283, 284, 286, 306, 349, 353, 357.
372, 380

— (Rigveda 171)

— Vedas and Brahman 474, 492, 493,
504, 516, 517, 520

— Vedas, 480, 481, 482, 488, 500

- ae the origin of the Vedas 646, 647,
661

— miserly 501 ,

— attitude of the Vedas 661, 666

Vedanta — 419, 480

Vedantins —

Vedi (alter) — 223, 511,

Virata — 637

Vishnu — 400, 424, 496, 533, 535, 646

Vishwamitra — 246, 670

Vivasyat — (Sun God) — the first disciple

in the school of yoga 85, 87, 88

Vodhiyan — 139

Vyana — 513

Vyas — 243, 256, 268, 289, 484, 518, 549,

r

552, 657, 658, 662
Ww

War — (fight) a Boon to Kshatriyas 41,
Warrior — (spiritual seeker) ; How he
wins victory over his enemies and
gains divine glory 622, 626
Widow — her lot 41
Wife — 16, 66, 79, 105
— Maya as a faithful wife, 199
-emancipated yogi (devotee) is com-
pared to a wife having God for her
husband 342
— wife of a rich man 336, 391, 392
—faithless wife 392
-power of action as the wife of a
Prana 354. 387
— The disciple devotes himself wholly
to the preceptor like a loyal wife 368
— adultrous wife under restrictions 380
- Devotee's attitude to God compared
to wife's with her husband 381, 403
—Prakriti conceived as the wife of
Purusha 404
-Gita teaching as a faithful wife of
God 483
— faithful wife whose husband is away
491, 497
— prostitute parading herself as a loyal
wife 511
-loyal wife 517, 619, 624
— wife (Satee) seeking self emolation 579
— Chaste wife 611, 614, 642
— devoted wife, 665
Woman-corruption of — 22
—ignorance compared to a mang.
(strumpet woman 81)
— Celestial Women, 229
— Woman (Sati) entering the (funeral)
pyre 335
—Sati on the pyre 374
-a chaste woman contrasted with a
low caste woman 374
— Pregnant woman 395
—status of women 491
~Attitude of Demoniacs towards
women, Woman (Satee) leaping into
the funeral pyre 507, 512 592
— women of illrepute 604
- Pregnant woman, (lady) 608
— Virtuous woman 612
—young woman, 628
- - Woman of good breed 614

INDEX 689

Wood-apple — (Universe compared to
wood-apple, 305
World creation and dissolution — 421
— How the world is created, 423
— world dissolution, 424, 463, 466, 494
- three fires at the world dissolution 501,
625, 629

Y

Yadawás — clan-name from its founder
Yadu; Krishna was the leader of this
clan, 247, 268, 316, 450

Yajus — 225, 226

Yaksa — 262, 297, 524

Yama — 17, 53, 73

- Yama contrasted with Dama 220,
263, 264, 298, 302, 307, 314

- Yama Niyama 350, 375

— Yama (God of death) 511

- Yama Niyama 602

Yamunà — 268, (Jumna) 553

Yashodà — (foster mother of Lord Krish-
na) 155, 268, 285

Yoga — 44, 45, 48, 49, 54, 56, 62, 64, 77

—(of action) was lost, 85, 86, 93

— Yoga as a symbolic fire 96, 97, 98

- (Hata Yoga and Vajra Yoga) 99,
102, 105, 109, 112, 114, 119, 123, 124,
136

— An ideal site for the practice of Yoga
136, 137

— the path of Yoga is steep; tep stones —
actions, (2) foot paths = Yogic
postures, (3) foot of the mountain —
self restraint and self governance,
(4) top = regulation of breath, (5)
steep precipice = restraining the
senses from their objects (6) wide

region = abstraction of the mind,
(7) the goal (final point) = profound
contemplation, regimen for attain-
ment of Yoga, 127, 137. 138, 139, 140.
155, 156, 157, 158, 159, 163, 164, 172,
189. 190, 201, 202, 211
— Yoga of devotion 252, 253
- Transcendent Yoga 283, 284, 319
— Yoga of steady practice 338, 341
— Yoga of devotion 346, 357, 359, 376,
383, 385, 394, 411, 415, 444, 455, 473
Yoga discipline — 567. 619,
— yogic feats 66
Yogic postures — 622-624, 668
Yogic powers — 599
Yogic self immersion — 453
Yogic study — 620, 621
Yogins — 39
— yogi and tortoise 52, 56, 57, 62, 63
- Hata-yogin 82, 84
- Karma yogi 111, 113, 115, 120
— yogins kinship with a Sanyasin-stres-
sed 126
— Hata yogin, 128
— remembrance of a perfect one (yogin)
transforms the being of a devotee 132,
—Glory and status of yogin eulogised
133, 136
— yogin gets a novel body 143, 153, 154,
155
— the lot of yogin who fails, 158, 159-160
— yogin glorified 162, 169, 181, 189
— death of yogin 189-192, 199, 201
— death during inauspicious time leads
a yogin 202-206
-only upto the moon 220, 252, 335,
340, 347, 350, 357, 376, 411, 486, 488,
505, 507. 672
Yuga — (aeon) 196, 197, 213, 368, 454.

9

SRI R.K. BHAGWAT

Born on 16 August 1879, SRIRAMCHANDRA

KESHAV BHAGWAT qualified for Govern?
ment service by passing the Entrance examina- |
tion of the University of Bombay, but he could

not proceed to Collegiate education, owing to

the limited means of his parents. Entering ser-

vice in his teens, by dint of honest and diligent

work he rose from the clerical level to a position

of high responsibility in the Revenue Depart-

ment of the then Bombay Presidency. He held

various posts carrying heavy administrative and

executive responsibilities, and retired in 1935 as

Deputy Collector after a meritorious career

extending over 35 years.

Before long he was persuaded to be the
Diwan of Jamkhandi, a Princely State, in view
of his rich experience. Here too he main-
tained the reputation of being a true public
servant, and in recognition of his eminent ser-
vices both in British India and in the Princely
State, the Government of India conferred upon
him the title of Rao Bahadur in 1937 and of
Diwan Bahadur in 1943. He retired as Diwan
of Jamkhandi in 1943 and settled down in his
home town of Pune.

How he came to know of Sant Jnaneshwar
Maharaj and how the idea of translating his
Bhavartha Dipika took shape in his mind,

'gathering strength over the years, has been ex-

plained by Sri Bhagwat in his introduction.
After his retirement, he dedicated himself heart
and soul to the noble task of translating Jna-
neshwari into English. This labour of love en-
gaged him for over five years, and he had the `
satisfaction of seeing the publication of his
rendering — the first complete English transla-
tion of the great Marathi Classic—in two
volumes in 1952 and 1954.

Known for his regular and simple way of
life, Sri Bhagwat continued to be healthy and
cheerful until he breathed his last suddenly on
26 January 1956, the Republic Day, at the age
of 76. “i

THE BHAGAVAD GITA

This book contains the ‘original Sanskrit text of the Gi iae
Devanagari followed by'its translation as also the translation
of Sankara’s Gita Bhashya in English by Alladi Mahadeva —
Sastri. The Translation has stood: the test of time since its-
first publication in 1897, being the only- available English
translation of Sankaracharya’s commentary. —

Crown &vo. = Eee Pages XVI 5227

DAKSHINAMURTI STOTRA

A great poem in World Literature. Sri Suceshuaraciane. —]

wrote a commentary Manasollasa on this hymn of- his: Master-
to enlighten those who needed further help:

Added to these-texts are the-ancient Dakshinamurti Up- m

anishad and Suresvaracharya's Pranava Vartika in Nagari
Script. The translation of Mese four texis into: English-is~
by Sri Alfadi Mahadeva Sastri the well-known scholar whose
masterly introductory es: fhe Vedanta Doctrine- of
Sankaracharya will help the- reader-immensely.

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THE TAITTIRIYA UPANISHAD (n the Press)

With the commentaries.of Sankaracharya, Suresvaracharya
and Sayana (Vidyaranya) translated into English -by Alladi
Mahadeva Sastri.

The Work now presented-to the publie contains the original
Sanskrit text of the Upamshad and the commentary of
Sankara thereon in Devanagari with a literal: translation
into English both of the text and of the three commentaries

- the Bhashya of Sankaracharya, the Vartika of Suresvara-
Hero and: the Bhashya of Vidyaranya. A few notes have
been extracted from Anandagiri’s glosses on the Bhashya

“and on the Vartika.: also from Vanamala, Achyuta Kashna-
nanda Swamin’s gloss on the Bhashya. The translator has
added some notes of his own where they seemed most
necessary. ` (About 1000 pages)

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